QCAA Study of Religion Human existence and rights

Justice in Islam requires adherents to submit to the will of Allah as revealed through the Qur'an. Acting according to Allah's will, doing what is right and fair, following the Greater Jihad and avoiding 'immorality, and injustice, and oppression' (Stimulus 2) are challenges that require Muslims to consciously live according to their faith and struggle against what is unjust.

Islam teaches that Allah created everyone and therefore people are of equal value, and no one receives more favourable treatment over another. Therefore, all individuals have a responsibility to abide by Allah's teachings, as revealed in the Qur'an, and will obtain 'an immense reward' (Stimulus 3). Muslims believe, as per their linear world view, that they have one opportunity to be 'truthful', 'patient' and 'humble' (Stimulus 3). This opportunity enables them to safeguard people's 'fundamental rights and freedoms' (Preamble, CDHRI), thereby reaping the reward on the Day of Judgment, when their individual actions will be weighed to determine their destiny in the afterlife, reinforcing a linear world view.

A Buddhist adherent has a personal duty, ‘depend[ing] on oneself’ (Stimulus 2) to undertake skilful actions and avoid evil. Adherents are required to be compassionate, honest and ‘intent upon the good’ (Stimulus 2), generating good karma. The Five Precepts encourage Buddhists to refrain from evil, including destroying life, taking what is not given and false speech.

A Christian’s duty to demonstrate love and forgiveness reflects the teaching that humans are made in God’s image. As God exemplified love and forgiveness, Christians are compelled to do likewise, ‘[bearing] with one another’ (Stimulus 3) and treating others with dignity, exemplifying the importance of relationships, and the duty to ‘bind everything together in perfect harmony’ (Stimulus 3).

The Buddhist cyclical world view prioritises karmic consequences where one’s duty to the community is to safeguard one’s personal welfare rather than ‘purify[ing] another’ (Stimulus 2), enabling ‘free and full development of [their] personality’ through behaviour and choices. Following the Noble Eightfold Path and understanding that ‘[purity] and impurity [depend] on oneself’ (Stimulus 2), Buddhists do good for all the community.

In contrast, the Christian linear world view involves one life. Agape ensures acts of justice support the ‘free and full development of [a person’s] personality’ (Article 29) as all are sacred, being made in the image of God and reflecting God in the world. Therefore, Christians’ fundamental duty is to uphold others, particularly the most vulnerable, ‘[bearing] with one another ... [and binding] everything together in perfect harmony’ (Stimulus 3).

Therefore, both perform duties to the community in which ... free and full development ... is possible’ (Article 29).

Rabbi Sacks’s perspectives on personal responsibility are grounded in belief in the power of God’s forgiveness. Humans have autonomy to choose, which implies the opportunity to make mistakes, while also providing the prospect ‘to acknowledge our wrongs, apologise, make amends and resolve to behave better’ (Stimulus 9), taking account of actions. He also indicates that his view is imbedded in ritual: understanding the implications of participation in the rituals of Rosh Hashanah and Yom Kippur (Stimulus 9) enables people to be accountable, reflect on their behaviour and seek forgiveness.

His belief in sanctity of life, with humans made ‘in the image and likeness of God’ (Stimulus 11), provides guidance that embraces humanity ‘regardless of colour, culture, creed or class’ (Stimulus 11). Rabbi Sacks advocates empathy for those outside one’s immediate circle, implementing free will by seeking to be ‘a blessing’ (Stimulus 9) and to ‘love the stranger’ (Stimulus 10). This enables a positive outcome in the Book of Life, not just for the individual, but by allowing the writing of ‘other people into the Book of Life’ (Stimulus 9).

These beliefs align strongly with the ‘duty to widen the bounds of good-neighbourliness and the obligation to meet human need’ (Study of Discrimination in The Matter of Religious Rights and Practices), as they promote the right of all to be recognised in their fullness as attributed to Genesis 1 (Stimulus 11). Broadening one’s circle and including ‘the stranger ... whose colour, culture or creed is different from yours’ (Stimulus 10) celebrates life and brings one ‘close to God’ (Stimulus 11). Rabbi Sacks was a strong advocate for his Jewish faith and its obligation to meet the needs of all human people.

A Jewish adherent has an obligation to save a life even if it requires breaking a mitzvot, or 'statute', as commanded by God (Stimulus 1). This is evident in the principle of pikuach nefesh, whereby human life must come first and is more important than other commandments, 'not that he should die by them' (Stimulus 1). All life is sacred because humans are made in the image of God; therefore, pikuach nefesh underpins a Jewish understanding of the sacredness of human life, highlighting its precedence over other ordinances.

Stimulus 4 focuses on how Christian adherents should behave toward others and aligns with the Golden Rule (Matthew 7:12). This Christian teaching directs adherents to treat others as they would wish to be treated. By acting with ‘compassion, kindness, humility, meekness, and patience’ (Stimulus 4), Christians would not only comply with the Golden Rule but would also be treating everyone equally, as Article 7 and the Parable of the Good Samaritan require. This parable of Jesus directs Christians to act equally, fairly and with compassion towards others regardless of whether they are a friend, a stranger or even an enemy. Therefore, Christians recognise that they should treat all people equally and fairly, as they would wish to be treated. Article 7 ensures that all are treated equally before the law, so a Christian, following Stimulus 4 and the Golden Rule, would want to make sure people are treated equally before the law.

Dependent arising (Stimulus 1) refers to the interconnectedness of all living things and how this unique combination of organisms causes everything to be as it is. Through these karmic consequences, the actions of individuals cause future consequences for all through the continuous cycle of rebirth. This sustains the Buddhist cyclical world view.

Stimulus 2 describes anatta as not being about the lack of self, but a ‘not-self strategy’. This means ‘letting go’ of selfish desires as required by the Four Noble Truths to reduce suffering. Stimulus 2 states that focusing on yourself ‘lead[s] to suffering and stress’. The only way to end this is to follow the Eightfold Path through having the right intention by ‘letting go’ of the self and desires, and ‘perform[ing] the duty appropriate to each’ person. Therefore, for Buddhists, recognising other people (Article 6) is an obligation to ensure selfish desires do not cause others suffering.

Stimulus 3 describes free will as part of the Jewish beliefs about the sacredness of life. For Jewish adherents, all human life is a gift from God, and everyone has a responsibility to recognise the inherent dignity of each person because each person is to be valued and respected. Genesis explains how humans were created in God’s image and given free will so that they might choose to ‘act justly’ (Micah 6) towards others. Jewish adherents must therefore recognise others as being equal to them, as Article 6 requires, because the sacredness of human life is a key teaching of their faith.

Christians believe Incarnation is God made human, becoming flesh (Stimulus 1). Revelation of God in human form offers grace (Stimulus 1), promise of salvation and eternal life. Jesus, God's only son (Stimulus 1), with human and divine qualities, ultimately endows dignity on all humans through the promise of the resurrection and the overcoming of death.

Christians believe all humans have the right to freedom because of the innate human dignity of every person. Everyone is ‘one in Christ Jesus’ (Stimulus 3) and, according to Genesis, made by God in the image of God. This means each person is divinely blessed and life is a sacred gift to be recognised and respected by all. Stimulus 3 suggests that categorising people according to gender or race limits people, rather than enabling 'the ideal of free human beings'. It promotes the recognition of the divine gift of life that unites all people.

Stimulus 4 provides an example of Special Revelation of God in the Jewish tradition. Through Special Revelation, God establishes a lasting covenantal relationship with Abram, '[making] nations of [him]' (Stimulus 4). The covenantal relationship is the catalyst in binding God's people together 'throughout the ages' (Stimulus 4) and requires them to uphold the relationship through the generations. This requires them to come together in a 'spirit of brotherhood' (Article 1, UDHR) to maintain the covenant.

Christians believe that God's immanence is revealed through the human person of Jesus, 'the glory as of a father's only son' (Stimulus 5). As Jesus is God on Earth, and all people are made in the image and likeness of God, 'all members of the human family' therefore have inherent 'dignity' and 'equal and inalienable rights' (Preamble, UDHR).

Both Jews and Christians respect the 'human rights and fundamental freedoms' (Preamble, UDHR) of all people, and this respect manifests from their relationship with God.
For Jews, this follows the Divine commands that require God's Divine justice based on the covenantal relationship and God's promise, 'I will be their God' (Stimulus 4). Following the mitzvot and observing the commandments requires Jews to keep God's Divine laws and observe human rights for all.
Conversely, Christians follow the teachings and examples of Jesus the Incarnate, 'the Word [who] became flesh and lived among us' (Stimulus 5). Christians use Jesus's words and actions to emulate his practices and uphold 'human rights and fundamental freedoms' (Preamble, UDHR) for all of humanity.

Islam and Christianity both believe in individual responsibility for ensuring human rights, but their reasoning is different. In Islam, all people are accountable for their actions on the Day of Judgment, which is when their actions are judged by Allah. No person will be able to ‘conceal the truth’ (Stimulus 5), as Allah will know. This accountability ensures Islamic adherents fulfil their pledge to Allah to act with charity towards others (Stimulus 5), thereby supporting fundamental human rights. Christians, according to Stimulus 6, believe that human evil is the result of free will, and is therefore the responsibility of individuals. Evil, or sin, which causes suffering to others, must be repaired through repentance in order for Christian adherents to achieve Salvation. This is achieved by doing good works to others through upholding human rights for all. Therefore, adherents of Christianity and Islam are responsible through their actions for promoting human rights.

Muslims believe Allah’s messages are revealed in the Qur’an and the human rights outlined within are therefore ‘binding divine commands’. To live righteously, Muslims submit to Allah and give charitably through Zakat, promoting the ‘fundamental rights and freedoms’ outlined in the Cairo Declaration. Surah 5:93 (Stimulus 1) instructs Muslims to ‘do righteous deeds’, uphold ethical teachings to fulfil human rights and do good. As this is revealed in the Qur’an, Muslims obey Allah. Upholding these rights and freedoms protects human life, honouring Allah’s will for humankind. Similarly, through Zakat, Muslims fulfil Allah’s command to ‘remain righteous and charitable’ (Stimulus 1).