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Mark scheme

Marking points from the official mark scheme (Oct/Nov 2022). The mark or mark type is shown in brackets.

1. [1] Father's wives / step mother
2. [1] Mother
3. [1] Sister
4. [1] Father's sister / auntie
5. [1] Mother's sister / auntie
6. [1] Foster mother / wet nurse who breastfeeds
7. [1] Foster sister
8. [1] Mother-in-law
9. [1] Step daughter
10. [1] Daughter in law
11. [1] Two sisters (in case of polygamy)
12. [1] References might be found in Qur'an 4.23.
13. Candidates should be credited for explaining the conditions according to one school of thought which they have studied. Credit should also be given where they refer to more than one. Where there are differences between schools of thought, answers will still be credited if a candidate has taken one particular line.
14. At the point of the ceremony (nikah), both man and woman will be asked separately, in front of witnesses, if they freely agree to the marriage. This condition suggests that Muslims have the freedom to reject any person whom they consider unsuitable. The witnesses also confirm that the two people conform to the shariah requirements.
15. The groom should be a Muslim and the bride a believer in God, usually interpreted to mean a Muslim, Christian or Jew. A Muslim should consider both the religion and how far a person adheres to Islam when choosing their marital partner, with advice being given about choosing carefully.
16. A Muslim should choose someone who is chaste. This is referred to in the Qur'an 24.3: 'Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.'
17. Some Muslims believe they should obey their parents and show respect to their views and the needs of their family. To that extent, Muslims should consider them when choosing their marital partner. This is interpreted in different ways: some parents choose the partners and ask their sons / daughters to agree; others put their choices to their parents. Generally, Muslims regard as necessary to reach agreement and not to marry against the wishes of others in the family.
18. The extent to which Muslims have freedom to choose may depend on interpretations of shariah in different countries and cultures, and in different parts of the world.
19. There are some differences of opinion regarding temporary marriage (muta) which is prohibited for most Muslims but permissible for Shi'i Muslims.
20. Some countries have made polygamy unlawful; in others it is lawful and in some it is a condition that the man must gain the written prior consent of the first wife and enter into contract to agree to treat all wives equally.
21. Candidates might begin by defining piety. This is the extent of religious practice, which might be someone who prays regularly five times a day and acts humbly with regard to Islamic traditions and practice, keeping to the Five Pillars of Islam, regularly visiting the mosque and so on.
22. It is a tradition in Islam that rich and poor are equal, and Muslims should make no distinction except for piety. It is stated in the Qur'an 49.13: ‘Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you.'
23. Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet (pbuh), said: “A woman is married for four (reasons): her wealth, noble ancestry, beauty and religion. Choose the religious woman lest your hand is stuck to dust (because of destitution).” [Al-Bukhari and Muslim]
24. The Prophet (pbuh) said in his final sermon: 'All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white – except by piety and good action.'
25. This suggests that in choosing marital partner, Muslims should not take into account other factors such as wealth, caste background, social class, race and ethnicity or any other similar factor. Some of these have been considered as coming from cultural traditions which have nothing to do with Islam or the teachings of Muhammad (pbuh), so should be ignored.
26. References to distinction of the basis of piety might be more appropriate for prayer leaders and Imams, not necessarily for every aspect of life such as marriage.
27. Compatibility and individuality might be considered important. For example, two people might be pious but both have different characteristics, so this might not be a good match.
28. Family considerations are also important to many who live in extended family units.
29. Muslims might be pious but from different sect backgrounds, such as Sunni and Shi'i, so sectarian background could also be considered, as well as other factors.
30. A pious Muslim married to a less pious partner might encourage them and help them to become more committed to their faith, so difference might be an opportunity, rather than something to be avoided.
31. Conclusions might discuss the criteria for marriage and whether this must or should include piety or whether it is simply an option. A personal evaluation of the factors should draw together this discussion.