State five jobs which a Muslim might not do.

Mark scheme

Marking points from the official mark scheme (Oct/Nov 2021). The mark or mark type is shown in brackets.

1. [1] Work in a bar or serving/making/processing/selling alcohol
2. [1] Work in a non-approved (non-halal) butchers' shop/selling pork
3. [1] Any work involving substances which intoxicate (khamr)
4. [1] Work involving taking interest (riba)
5. [1] Mortgage selling for non-Islamic mortgages
6. [1] Work involving free mixing of sexes/unmarried adults in private situations
7. [1] Accept other reasonable suggestions
8. [10] The schools of Islamic jurisprudence (fiqh) are based on the primary sources of the Qur'an and Sunnah, which neither permit nor proscribe certain jobs or professions, but give guidelines about categories of action.
9. [10] All actions are regarded as service to God therefore Muslims should approach employment with honesty and give their full effort, first and foremost, as a way of serving God, providing sustenance for their families, and helping everyone with whom they trade or work.
10. [10] Some traditions suggest the Prophet (pbuh) approved of working the fields by hand, originating from the years of hardship when the Muslim community had to survive through hard labour. Others suggest he particularly valued trade.
11. [10] If employment requires a Muslim to commit an act which might be considered forbidden (haram), then that employment should be disregarded; on the other hand, employment might bring blessings if it involved approved (halal) activities.
12. [10] Taking interest (riba), dealing with intoxicating substances (khamr) such as alcohol, and working in an environment which may lead Muslims away from practising their faith or into division or lying, may be considered as unacceptable because the activities themselves are disapproved of.
13. [10] The Prophet (pbuh) referred to rights of women; his first wife Khadijah was a business woman. Some scholars use the principle that unless specifically forbidden, an action is permissible, so women are not prohibited from any position. Others interpret social habits of separation of the sexes, customary to a degree amongst the people of early Islam, to restrict women from employment where they would shake hands and mix socially with unmarried men.
14. [10] Some jurisprudence (fiqh) scholars make allowance for what is possible, given the situation of the Muslim, and for the intention of the Muslim in carrying out the act, based on Hadiths of the Prophet (pbuh). Therefore, some permit employment in businesses concerning interest in a non-Muslim country and where that employment is necessary to provide income for a family.
15. [10] Different scholars have given their own opinions (fatwas) on the permissibility of various occupations, and judged them according to the five categories of action (halal, etc.).
16. [10] The meaning of qiyas might be described and its place within Islamic law (shariah) outlined, together with other sources. Issues which concern Islamic jurists nowadays and what might be 'most useful' to answer them might be identified.
17. [10] There are many issues which arise nowadays which were not faced at the time of the Prophet (pbuh) so not answered directly by the primary sources of shariah, the Qur'an and Sunnah. Issues such as the use of tobacco, genetic engineering, living in plural societies in the West and so on.
18. [10] The Hanafi school of Islamic jurisprudence (madhhab) is said to give more emphasis to qiyas, although there are examples from different schools which may be referenced.
19. [10] Qiyas is a secondary source which involves analogy. Scholars search for comparable rulings and apply them, answering modern questions with some reference to authentic sources. Thus, guidance is provided where there was none. Without qiyas, there might be no meaningful guidance at all.
20. [10] However, it could be argued that the Qur'an and Sunnah remain primary and more important sources. Qiyas can only work with reference to these to find comparable situations.
21. [10] Furthermore, to make meaningful comparisons, the original meaning in context would need to be known and it might not be possible to know this, so fresh qiyas rulings might not be possible.
22. [10] Individual scholars may make rulings (fatwa) which are their opinions applicable to themselves and their followers. It might be preferable to gain the consensus of scholars (ijma) rather than focus on qiyas.
23. [10] Shi'i Muslims follow the rulings of their Imams who use a form of reasoning ('aql) less bound by the analogy required of qiyas. It might be argued that this is another source worth exploring.
24. [10] Other candidates might go further and suggest that individuals make interpretations (ijtihad) which are more appropriate to find answers for modern living.
25. [10] In making conclusions, responses might refer back to the wording of the statement and make a judgement particularly regarding whether qiyas is 'most useful'.