WJEC A-Level Religious Studies 603-0277-X
Christianity: Religious Figures and Sacred TextsChristianity
Christianity: Key Religious ConceptsChristianity
Christianity: Religious Life and Moral PrinciplesChristianity
Christianity: Practices and Religious IdentityChristianity
Islam: Religious Figures and Sacred TextsIslam
Islam: Key Religious ConceptsIslam
Islam: Religious Life and Moral PrinciplesIslam
Islam: Practices and Religious IdentityIslam
Judaism: Religious Figures and Sacred TextsJudaism
Judaism: Key Religious ConceptsJudaism
Judaism: Religious Life and Moral PrinciplesJudaism
Judaism: Practices and Religious IdentityJudaism
Buddhism: Religious Figures and Sacred TextsBuddhism
Buddhism: Key Religious ConceptsBuddhism
Buddhism: Religious Life and Moral PrinciplesBuddhism
Buddhism: Practices and Religious IdentityBuddhism
Hinduism: Religious Figures and Sacred TextsHinduism
Hinduism: Key Religious ConceptsHinduism
Hinduism: Religious Life and Moral PrinciplesHinduism
Hinduism: Practices and Religious IdentityHinduism
Sikhism: Religious Figures and Sacred TextsSikhism
Sikhism: Key Religious ConceptsSikhism
Sikhism: Religious Life and Moral PrinciplesSikhism
Sikhism: Practices and Religious IdentitySikhism
Ethical Thought: Divine Command, Virtue and Egoism
Aquinas and Natural Law
Fletcher and Situation Ethics
Utilitarianism
Inductive Arguments for the Existence of God
Deductive Arguments for the Existence of God
The Problem of Evil and Suffering
The Nature of Religious Experience
Christianity: Texts, Authority and Key Figures
Christianity: Historical Developments in Religious Thought
Christianity: Social Developments in Religious Thought
Christianity: Movements, Change and Contemporary Issues
Islam: Texts, Authority and Key Figures
Islam: Historical Developments in Religious Thought
Islam: Social Developments in Religious Thought
Islam: Movements, Change and Contemporary Issues
Judaism: Texts, Authority and Key Figures
Judaism: Historical Developments in Religious Thought
Judaism: Social Developments in Religious Thought
Judaism: Movements, Change and Contemporary Issues
Buddhism: Texts, Authority and Key Figures
Buddhism: Historical Developments in Religious Thought
Buddhism: Social Developments in Religious Thought
Buddhism: Movements, Change and Contemporary Issues
Hinduism: Texts, Authority and Key Figures
Hinduism: Historical Developments in Religious Thought
Hinduism: Social Developments in Religious Thought
Hinduism: Movements, Change and Contemporary Issues
Sikhism: Texts, Authority and Key Figures
Sikhism: Historical Developments in Religious Thought
Sikhism: Social Developments in Religious Thought
Sikhism: Movements, Change and Contemporary Issues
Meta-Ethics
Deontological Ethics: Finnis and Proportionalism
Determinism and Predestination
Free Will and Libertarianism
Psychological Challenges and Atheism
Religious Experience and Miracles
Religious Language: Cognitive and Analogical
Religious Language: Symbol, Myth and Language Games
New Testament: ParablesNew Testament
New Testament: MiraclesNew Testament
New Testament: The Letters (1 Peter)New Testament
Islam: Practices and Religious Identity
Evaluating the masjid, Ashura and the value of fasting
- 3 things to know
- AS Unit 1
Overview
Argued against treating prostration as the masjid's most important purpose and argued for fasting benefiting the community more than the individual.
What you need to know
Answer each one before you reveal it.
What is argued against treating prostration as the masjid's most important purpose?
What suggests the modern masjid has lost the role of the first masjid?
Questions from this subtopic
Each one with the model answer underneath.
- 1
Give the case that prostration is the most important purpose of the masjid.
Model answer
The building is named for prostration, its whole layout points to Makkah for that act, prayer is the only function it uniquely provides, and Muslims argue that education and welfare flow from worship rather than standing alongside it.
- 2
What is argued against treating prostration as the masjid's most important purpose?
Model answer
Prostration can be performed anywhere on clean ground, whereas the masjid alone supplies teaching, welfare, arbitration and community, and the first masjid in Madinah was built as the seat of a whole society rather than as a prayer room.
- 3
Present the case that the masjid today has kept the function of the first masjid in Madinah.
Model answer
British mosques still combine prayer with schooling, charity, dispute resolution, hospitality and representation of the community, which is exactly the range of work the Prophet's masjid carried.
- 4
What suggests the modern masjid has lost the role of the first masjid?
Model answer
It no longer houses government, courts or a treasury, many function largely as prayer halls open at fixed hours, some exclude women who were present in Madinah, and mosques organised around one ethnic or linguistic group serve a section rather than the whole ummah.
- 5
Give the case that a focus on suffering during Ashura misrepresents Shi'a identity.
Model answer
Shi'a Islam is a complete tradition of law, philosophy and devotion, yet outsiders see only mourning processions, and the most striking images are of a minority practice, so an annual ritual comes to stand for the whole.
- 6
What can be said for the view that mourning at Ashura genuinely expresses Shi'a identity?
Model answer
The killing of Hussein is the event through which Shi'a Muslims understand the imamate, injustice and the duty to resist, so a ritual that rehearses it every year states the community's central conviction rather than distorting it.
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