2024 IB DP World religions - SL Practice Paper with Answers

The third mark of existence in Buddhism is anatta (Pali) or anatman (Sanskrit), which refers to the doctrine of 'no-self' or 'non-self'—the idea that there is no unchanging, permanent soul or essence in living beings.

Award [1] mark for correctly identifying 'anatta' or 'anatman'. Do not accept 'atman' as it represents the Hindu concept of an eternal soul, which is the opposite of this Buddhist teaching.

The phrase 'Ik Onkar' (or 'Ek Onkar') is the foundational statement of Sikh monotheism, asserting that there is only one supreme constant reality or creator.

Award [1] mark for identifying 'Ik Onkar' or 'Ek Onkar' (accept reasonable phonetic spelling variations such as 'Ikk Oankar').

The law of cause and effect in Hinduism, determining the cycle of rebirth, is known as karma. It asserts that every action has an equal and corresponding moral consequence.

Award [1] mark for identifying 'karma' (or 'karman'). Do not accept 'dharma' or 'samsara' as they refer to duty and the cycle of rebirth itself, rather than the law of action.

The practice of Langar is central to Sikh identity and directly manifests core theological principles:

1. **Equality (Pangat):** In the Langar hall, all visitors sit on the floor in straight rows (*Pangat*) to eat together. Historically and culturally, this was a radical rejection of the caste system, where high-caste and low-caste individuals would never share meals. Sitting at the same physical level symbolises that all human beings possess the same divine light and are entirely equal in the eyes of God.

2. **Selfless Service (Sewa):** Langar is entirely prepared, served, and cleaned up by volunteers (*sevadars*). Contributing physical labour without expectation of reward or recognition is a primary way Sikhs practice *Sewa*. This hands-on community service is essential for overcoming *Haumai* (ego) and cultivating humility.

3. **Universal Hospitality and Inclusivity:** The food served is strictly vegetarian, which ensures that individuals of any faith background (including those with specific religious dietary laws, such as Hindus or Muslims) can eat together without compromising their beliefs, reinforcing the oneness of humanity.

**[1-2 marks]**
The response offers a basic or superficial description of Langar as a free kitchen, with minimal connection to theological concepts. It may mention helping people or sharing food but lacks structured explanation or specific terminology.

**[3-4 marks]**
The response explains either the concept of equality or the concept of *Sewa* clearly in relation to Langar, but not both in depth. Alternatively, both are mentioned but the explanation lacks specific detail, connection to Sikh terminology (like *Pangat*, *Haumai*, or *Sevadar*), or structural clarity.

**[5-6 marks]**
The response provides a highly structured, accurate, and detailed explanation of how Langar manifests *both* equality and *Sewa*. It correctly utilizes relevant terminology (such as *Pangat* for sitting in rows, or the rejection of caste/hierarchy) and demonstrates a clear understanding of the spiritual purpose of selfless service in overcoming the ego.

The passage is the opening line of the Shema, the central declaration of Jewish faith. It directly teaches monotheism, which is the belief in and worship of only one, unique God.

Award [1 mark] for identifying the teaching of monotheism, the oneness of God, or the unity of God. Accept 'Shema' if linked to the belief in one God. Reject answers focusing on other attributes of God not explicitly shown in this passage.

The passage outlines the central Christian doctrine of salvation: that human redemption and eternal life are achieved through faith in Jesus Christ, who was sent by God out of love for the world.

Award [1 mark] for identifying salvation through faith in Jesus Christ, redemption through Christ, or eternal life/salvation as a gift of God's grace. Accept equivalent phrasings that emphasize faith in Christ as the means to eternal life.

The term 'zakah' refers to the third Pillar of Islam, which is the practice of obligatory almsgiving or charity to support those in need and purify one's wealth.

Award [1 mark] for correctly identifying Zakat, almsgiving, or obligatory charity as the Pillar of Islam. Do not accept 'prayer' (Salah) as the answer to 'zakah', although both are mentioned in the passage.

The first revelation to the Prophet Muhammad (Surah Al-Alaq 96:1-3) holds immense theological and historical significance in Islam for several reasons. Firstly, it marks the beginning of Muhammad's prophethood (Nubuwwah) and the onset of the 23-year period of Quranic revelation, which Muslims believe is the literal word of Allah. Secondly, the passage emphasizes Allah as Creator ('Who created—created man, out of a clot...'), establishing the core doctrine of Tawhid (the absolute oneness of God) in direct opposition to the polytheism of pre-Islamic Arabia (Jahiliyyah). Thirdly, the command to 'Proclaim!' or 'Read!' (Iqra) highlights the importance of seeking knowledge and sharing divine revelation, establishing the intellectual and spiritual foundations of the early Muslim community (Ummah). Finally, it confirms the active relationship between the Divine and humanity through the mediation of the Angel Jibril (Gabriel).

Marks are awarded based on the depth and accuracy of the explanation: 5-6 marks: The candidate provides a detailed, well-structured explanation that links the passage's themes (creation, proclamation) directly to key concepts such as Tawhid, prophethood, the role of Jibril, and the transition from Jahiliyyah. 3-4 marks: The candidate provides a clear explanation of the event's significance, referencing the passage and Muhammad's prophethood, but lacks depth or coverage of wider theological concepts. 1-2 marks: The candidate shows a basic understanding of the event but offers limited explanation of its significance to Islamic belief.

The correct concept is Wu-wei (also written as Wu wei), which translates to 'non-action' or 'actionless action'. It refers to aligning one's actions with the natural, spontaneous flow of the Dao, rather than forcing or resisting events.

Award [1] mark for identifying 'Wu-wei' (or 'Wu wei'). Do not accept 'Dao' (as it refers to the Way itself) or 'Ziran' (which refers to naturalness, though closely related).

The correct principle is Ahimsa. It represents the supreme vow of non-violence toward all living beings, which is the foundational ethical pillar of Jainism.

Award [1] mark for identifying 'Ahimsa'. Accept phonetic variants such as 'Ahmsa'. Do not accept other Jain vows (such as Satya or Asteya) as they do not refer to non-violence.

The doctrine is Progressive Revelation. This is the Baha'i teaching that divine truth is revealed by God progressively and cyclically over time through a series of Manifestations of God (such as Abraham, Moses, Buddha, Jesus, Muhammad, and Bahá'u'lláh), each suited to the capacity of humanity at that stage of its development.

Award [1] mark for identifying 'Progressive Revelation' (or 'progressive revelation'). Also accept 'Oneness of Religion' as it directly addresses the single heavenly source mentioned in the passage.

The concept of anekantavada (literally 'non-one-sidedness') is a core philosophical pillar of Jainism. It teaches that reality is infinitely complex and possesses countless qualities. Because ordinary human knowledge is limited and bound by individual perspectives, humans can only perceive partial aspects of truth. Absolute, complete knowledge (kevala jnana) is only possessed by enlightened beings. This theological framework directly impacts Jainism's relationship with other religions in several ways: 1. Intellectual Ahimsa: It extends the principle of non-violence to the intellectual realm, preventing mental dogmatism, intellectual arrogance, and hostility toward other faiths. 2. Acceptance of Partial Truths: Jains believe that other religious traditions are not entirely false but represent different, partial viewpoints of the same ultimate reality. 3. Dialogue and Harmony: It fosters respect, open-mindedness, and peaceful coexistence, as Jains recognize that different religious teachings can contain valid insights from their respective standpoints.

For 5 to 6 marks: The response shows a deep understanding of anekantavada as the doctrine of many-sidedness and explains its relationship to human limitation in understanding absolute truth. It clearly links this philosophical stance to practical outcomes, such as intellectual non-violence (ahimsa), respect for other religious perspectives, and the promotion of interfaith harmony. For 3 to 4 marks: The response defines anekantavada correctly and explains that truth has multiple facets. It makes some connection to how this leads to tolerance or openness to other religions, but may lack depth in explaining intellectual non-violence or the distinction between partial and absolute knowledge. For 1 to 2 marks: The response shows a basic understanding of anekantavada (e.g., non-absolutism) or simply states that Jains are tolerant of other religions without fully explaining the doctrinal link.

An excellent response will clearly define both Atman and Anatta. In Hinduism, Atman represents the eternal, individual soul that is ultimately identical to Brahman (in monistic schools like Advaita Vedanta) or seeks eternal union with the Divine (in dualistic schools). Spiritual liberation (Moksha) is achieved by realizing the true nature of Atman, stripping away the illusions of Maya. In contrast, Buddhism teaches Anatta (non-self), one of the Three Marks of Existence (Trilaksana). There is no permanent, unchanging soul; instead, the human being is a temporary combination of five aggregates (Skandhas). Liberation (Nirvana) is attained by completely dismantling the illusion of a permanent self, which extinguishes the flames of desire (Tanha) and attachment. Evaluative analysis should highlight that while both traditions aim to free the individual from the cycle of rebirth (Samsara), they do so from opposite metaphysical standpoints: Hinduism seeks the realization of the absolute Self, whereas Buddhism seeks the realization of the absolute lack of a permanent self.

Marks are awarded based on the quality of analysis, evaluation, and depth of knowledge. [13-15 marks]: Demonstrates deep, accurate knowledge of Atman, Anatta, Moksha, and Nirvana. Offers a highly structured, balanced evaluation comparing the two paths to liberation with clear, sophisticated terminology. [10-12 marks]: Displays clear understanding of both concepts and their respective views of liberation, with a well-reasoned comparative analysis. [7-9 marks]: Explains both concepts adequately but the link to liberation or the comparative evaluation is descriptive rather than analytical. [4-6 marks]: Shows superficial knowledge of Atman or Anatta, with weak comparisons and minimal structure. [1-3 marks]: Minimal understanding, confusing the two terms or presenting major inaccuracies.

Introduction: Define Tawhid as the absolute oneness and uniqueness of God, the central theological tenet of Islam. State the thesis: while Tawhid is the ultimate ontological foundation of all Islamic ethics, practical ethical decision-making requires translation through the Quran, Hadith, and juristic reasoning. Main Body Paragraph 1: Tawhid as the source of moral accountability. Because God is one and sovereign, all humans are equal under God and accountable to Him alone on Judgement Day. This prevents moral relativism and establishes universal human dignity. Main Body Paragraph 2: Tawhid and the concept of Khalifah (vicegerency). Humanity is entrusted with stewardship over Earth. This links belief in the one Creator to environmental and social ethics. Main Body Paragraph 3: The limitations of Tawhid alone in ethical decision-making. While Tawhid provides the 'why' of ethics, it does not explicitly provide the 'how' for complex modern dilemmas (e.g., bioethics, finance). This requires Sharia, Fiqh, and Ijtihad. Main Body Paragraph 4: The role of the Prophet Muhammad (Sunnah) and the Quran. These represent the active manifestation of God's will. Ethical decision-making is impossible without these concrete guides, meaning Tawhid acts as the fuel, but texts act as the vehicle. Conclusion: Synthesize the argument. Conclude that Tawhid is indeed the primary foundation, as all other sources derive their authority from it, but it cannot function in isolation from practical jurisprudence.

Marking Criteria: [13-15 marks]: Explains Tawhid with outstanding depth, linking it clearly to concepts like Khalifah, Akhirah, and Sharia. Evaluates its role versus textual sources in a balanced, highly sophisticated manner, using accurate Islamic terminology (e.g., fitrah, ijtihad, fiqh) with a strong, coherent thesis. [10-12 marks]: Good explanation of Tawhid and its ethical implications. Offers a clear evaluation of how Tawhid interacts with the Quran and Sunnah, though the argument may be slightly unbalanced. Accurate terminology used throughout. [7-9 marks]: Adequate knowledge of Tawhid, but the essay relies more on description than critical evaluation. Might list ethical rules rather than deeply analyzing the theological foundation. [4-6 marks]: Basic understanding of Islam or Tawhid, but fails to connect it effectively to ethical decision-making. Largely descriptive. [1-3 marks]: Minimal understanding, lacks structure and relevant content. [0 marks]: Answer is completely irrelevant.