Answer: Prayer is one of the most important acts of worship in Islam, and there is much emphasis on its establishment in hadiths and narrations. However, simply performing the act of prayer is not enough to benefit from this important worship; it must also be accepted by God. In the words of the infallibles (peace be upon them), there are factors and actions that lead to the acceptance of prayer. Some of these actions are listed below.

Factors for the Acceptance of Prayer:

1. Love and Allegiance to the Ahl al-Bayt (peace be upon them)

One of the most important factors for the acceptance of prayer, emphasized in many hadiths, is having love and allegiance to Amir al-Mu'minin (Ali) and his descendants. The Prophet (peace be upon him) said: "Whoever loves Ali, God will accept his prayer, fasting, night prayers, and will answer his supplications." In another hadith, he said: "The key to prayer is purification, its sanctification is the Takbir, and its completion is the Tasleem. God does not accept prayer without purification, and no charity from stolen property. The greatest spiritual purity for prayer is allegiance to Muhammad, the master of the messengers, and allegiance to Ali, the master of the successors, as well as love for their supporters and enmity for their enemies." A narration from Imam Zayn al-Abidin (peace be upon him) also mentions that the cause of prayer acceptance is allegiance to the Ahl al-Bayt and disassociation from their enemies.

1. Piety and Avoidance of Sin

Another condition for the acceptance of prayer is piety and abstaining from sin. The Prophet (peace be upon him) said: "If you pray until you become like pegs and fast until you become like a bow, God will not accept your deeds except with piety that prevents you from sin." Piety is defined as chastity and abstaining from sin, so anyone who appears to pray but continues to sin alongside it, their prayer will not be accepted. In a narration from the Prophet (peace be upon him), it is stated: "There is no prayer for one who does not obey prayer, and the obedience to prayer is to refrain from immorality and wrongdoing."

Avoiding sin can serve as a clear criterion for people to know whether their prayers are accepted by God. Anyone whose prayer does not prevent them from sin should know that their prayer is not receiving divine attention. Therefore, Imam Ja'far al-Sadiq (peace be upon him) said: "Whoever wants to know whether their prayer has been accepted or not, let them see if their prayer has prevented them from sin and evil. The more their prayer prevents them from sin, the more accepted it is."

1. Paying Zakat (Almsgiving)

Zakat is one of the obligatory financial duties in Islam. The Prophet (peace be upon him) said: "Give the zakat of your wealth, and your prayer will be accepted." He also said: "Prayer is not complete except with zakat, and no charity from stolen property is accepted. There is no prayer for one who does not pay zakat, and there is no zakat for one who does not have piety."

1. Remembrance of God and Humility Before Him

The remembrance of God and humility before Him are also essential factors for the acceptance of prayer. In a supplication by Prophet Musa (Moses) with God, it is stated: "O Musa, I do not accept the prayer except from one who humbles themselves before My greatness, places the fear of Me in their heart, spends their day remembering Me, does not persist in sin at night, and knows the rights of My friends and lovers." In another narration, it is said: "I only accept the prayer of one who humbles themselves before My greatness, refrains from desires for My sake, and spends their day remembering Me."

Thus, remembering God and showing humility before Him play a significant role in the acceptance or rejection of prayer.

1. Presence of Heart and Sincerity

One of the conditions for the acceptance of prayer is the presence of the heart and attentiveness to God during the prayer. The more one sees themselves close to God and present before Him during prayer, the more their prayer will be accepted. Imam Baqir (peace be upon him) said: "Pay attention to your prayer, because only that part of the prayer is counted for you that you are attentive to." Also, in a narration from Amir al-Mu'minin (peace be upon him), sincerity is mentioned as a condition for the acceptance of deeds: "Nothing will be accepted from you except the actions in which you have shown sincerity."

1. Helping Others

Finally, it is important to note that the factors for the acceptance of prayer are not limited to the ones mentioned. Helping others is also a factor in the acceptance of prayer. In a narration from Imam Sadiq (peace be upon him), God is reported to have said: "I accept the prayer of the one who does not consider themselves greater than My creation, feeds the hungry, clothes the naked, has compassion for the afflicted, and provides shelter to the stranger."

1. Avoiding Actions that Lead to Rejection of Prayer

It is important to note that, as there are actions that contribute to the acceptance of prayer, there are also actions mentioned that lead to its rejection. For example, consuming alcohol, using unlawful wealth, and similar actions lead to the rejection of prayer. Therefore, alongside performing the actions that help in the acceptance of prayer, it is also necessary to be aware of and avoid actions that lead to its rejection.

Conclusion

The hadiths outline conditions for the acceptance of prayer. The love and allegiance to the Prophet Muhammad and Amir al-Mu'minin (peace be upon them) and their descendants, piety and avoidance of sin, and the payment of zakat are all factors for the acceptance of prayer. The remembrance of God, humility before Him, presence of heart, and sincerity are other important factors emphasized by the Imams (peace be upon them) for the acceptance of prayer. Additionally, helping others is also significant. It is crucial to be aware of and avoid actions that lead to the rejection of prayer, as mentioned in the narrations of the infallibles (peace be upon them).

Referring to the verses 88 and 89 of Surah Al-Saffat, or the verse 63 of Surah Al-Anbiya, where Abraham attributes the destruction of the idols to the largest idol. Are these claims valid, and is the Quran the word of the Prophet?

Answer: To address this question, it is important to first note that the primary evidence for the infallibility of the prophets is the Quran itself. If the Quran were not the word of God, no one would uphold the belief in the infallibility of the prophets. The infallibility of the prophets is established in numerous Quranic verses, such as those mandating obedience to the prophets (1) and others affirming the sincerity of the prophets (2), particularly Abraham (3). Additionally, the Quran emphasizes the purity and righteousness of the prophets, including Abraham (4).

The Portrayal of Abraham in the Quran

The Quran praises Prophet Abraham with numerous noble attributes, describing him as "Hanif" (pure monotheist) (5), "Moqeen" (certain in faith) (6), "Siddiq" (truthful) (7), "Nabi" (prophet) (8), "Abd" (servant of God) (9), "Mumin" (believer) (10), "Muhsin" (benefactor) (11), "one with a sound heart" (12), "Imam" (leader) (13), and "righteous" (14).

Abraham is also presented as a role model (15), one of the chosen and noble ones (16), referred to as "Khalil" (a close friend of God) (17), and described as an entire "nation" in his own right due to his obedience to God (18).

Abraham’s Illness

Answer: Scholars have provided several interpretations of these verses:

1. Spiritual Illness: Abraham may not have been physically ill, but he was spiritually anguished and disheartened by his people's persistent idol worship. His statement reflected the "sickness" of his heart and mind over their misguided practices.
2. Tawriyah (Evasive Speech):
   Abraham employed a form of speech known as tawriyah, where a statement has an apparent meaning understood by the listener and a hidden intent known to the speaker. For example, someone might say, "The person you’re asking about is not here," meaning they are not at the door, while the listener assumes they are not in the house.

In this context, Abraham’s statement “I am ill” could mean, "I will fall ill in the future" since anyone destined to die is effectively "ill" due to their mortality. This type of expression is not considered lying in Islamic theology.

1. Physical Illness:
   Abraham may have genuinely been physically unwell. Some commentators suggest that he calculated the timing of his illness based on the stars, similar to someone predicting the recurrence of an illness. Hence, he informed his people that he could not participate in their festival.

There is no definitive evidence to prove that he was not ill during that time. The Quran describes him as possessing a "sound heart" (Qalb-e-Salim), which aligns with honesty and purity, further indicating that he did not lie.

Breaking the Idols

Answer: When Abraham was accused of destroying the idols, he said, "The biggest of them did this." However, this statement was a form of argumentation to expose the fallacy of idol worship. He immediately followed up by saying, “Ask them if they can speak,” pointing out the absurdity of attributing power to lifeless objects.

This technique, known as reductio ad absurdum, is common in logical discourse and is not considered deceitful. By framing his response this way, Abraham compelled his audience to reflect on the irrationality of worshipping idols that could neither harm nor benefit them.

Such rhetorical strategies are widely accepted in debates and dialogues and are not viewed as falsehoods. Rather, they are methods to guide opponents toward self-realization and truth.

Conclusion

1. The Quran itself is the primary evidence for the infallibility of prophets. It describes Abraham in highly virtuous terms, incompatible with lying or any other form of moral failing.
2. Abraham’s statement about being ill can be interpreted in several ways, including spiritual anguish, tawriyah, or even actual illness. None of these interpretations suggest dishonesty.
3. His response regarding the destruction of idols was a logical argument designed to expose the futility of idol worship. It was not a lie but a strategic method of reasoning to lead his people to the truth.

Therefore, the claim that the Quran is not the word of God and that these stories disprove prophetic infallibility is unfounded. The Quran remains a profound and divine scripture, offering deep wisdom through its narratives and teachings.

Answer: This question can be addressed through the following points:

1. The Basis of the Ruling in Islamic Jurisprudence

Islamic scholars agree that the penalty for insulting the Prophet is death. This ruling is based on:

• Numerous authentic narrations (mutawatir reports)
• Consensus (ijma') among Islamic scholars 

There is some debate about whether this ruling falls under the broader category of apostasy or is an independent legal matter. 

Historically, this ruling was enforced during the Prophet’s lifetime. For example:

• During the conquest of Mecca, the Prophet forgave most of his adversaries but excluded certain individuals, such as two women who mocked and insulted him through poetry. (10, 11)

In modern times, this ruling has been invoked in cases like Salman Rushdie’s The Satanic Verses, the Danish newspaper Jyllands-Posten’s offensive cartoons, and France’s Charlie Hebdo.

It is important to note that the punishment applies only when the offense is deliberate and intentional. Insults made out of ignorance, coercion, extreme anger, or inadvertence do not qualify as Sāb al-Nabī. This distinction is codified in Islamic law and national penal codes in some Muslim-majority countries. For instance, Article 263 of the Iranian Penal Code specifies that insults made under duress, intoxication, or unintentional slip of the tongue are not considered Sāb al-Nabī. (12)

2. Universal Sensitivity to Sacred Beliefs

The concept of severe penalties for blasphemy is not unique to Islam. Similar principles exist in other religious and societal systems:

• Christianity:
  The Bible declares blasphemy, particularly against the Holy Spirit, as an unforgivable sin. Historically, blasphemy was punishable by death in Europe until the 18th century. (13, 14)
• Judaism:
  The Torah prescribes death for blasphemy against God. (15)

These measures were intended to protect the sanctity of shared beliefs and prevent societal chaos. The rationale is that those who insult sacred figures or beliefs undermine the moral and social foundations of a community, leading to psychological, spiritual, and societal harm.

3. Comparing Blasphemy to Murder

• Murder: The killing of one person directly impacts an individual’s physical life.
• Blasphemy:
  Insulting sacred figures or beliefs can lead to widespread spiritual and psychological harm. It erodes the moral fabric of society, potentially driving individuals into existential crises, despair, or even suicide.

By this comparison, blasphemy is seen as a crime with far-reaching consequences, justifying a strong response to prevent greater harm.

4. Protecting the Foundations of Faith and Society

The Prophet Muhammad (peace be upon him) is not merely a religious figure; he is central to Islamic law, morality, and identity. Insulting him can:

• Undermine the faith of believers.
• Disrupt societal harmony.
• Erode trust in the moral and legal systems derived from his teachings.

Islam considers it a duty to protect these foundations, as the harm caused by blasphemy extends beyond individuals to the entire community.

5. Ethical Justification

From an ethical perspective, the punishment for Sāb al-Nabī meets several criteria:

• Altruism: The ruling prioritizes the collective well-being of society over individual freedoms.
• Rational Basis: The punishment is designed to deter actions that threaten communal harmony and faith.

Thus, while the punishment may seem harsh, it is rooted in a larger framework of ethics that prioritizes societal stability and spiritual integrity over individual actions.

Conclusion

1. The punishment applies only under strict conditions, such as intentionality and awareness.
2. Respect for the Prophet and other sacred beliefs are essential for preserving the spiritual and social fabric of an Islamic society.
3. Blasphemy has far-reaching consequences, harming both individuals and communities, and justifies strong legal measures to prevent its occurrence.
4. The ruling reflects the ethical principle of prioritizing the greater good over individual actions, making it not only permissible but necessary in the context of Islamic law and ethics.

1. Why didn’t the prophets and Imams use miracles for their own or society's worldly needs? Is it reasonable to expect them to perform miracles for our personal problems?

Answer: In the divinely crafted system of the universe, the world operates based on the principles of cause and effect, and everything is governed through means and intermediaries. Tawassul (seeking intercession) is the act of employing appropriate means to attain material or spiritual goals. This involves appealing to someone or something before God to act as an intermediary, drawing us closer to God and fulfilling our needs. Tawassul has a broad meaning, and the Quran and narrations mention various examples of it. The most prominent and emphasized form of tawassul is seeking intercession through the divinely chosen figures, such as the Prophet and the Imams. This is encouraged due to its benefits and profound effects. (1)

With this foundation in mind, let us address the question through several key points:

Point 1: The primary purpose of miraculous acts is to establish the legitimacy of the divine representatives. Miracles helped people identify the true Prophet or Imam, removing confusion and uncertainty. However, when this recognition was achieved through other means, such as the endorsement of a previous Prophet or Imam, there was no need for miracles. Similarly, if miracles proved ineffective—if people remained unmoved despite witnessing them—then further miraculous acts were not presented. This explains why Prophets and Imams occasionally declined requests for miracles or supernatural acts. (2)

Therefore, the rarity of miraculous acts often stemmed from their limited necessity, as they were performed only to establish proof (itmam al-hujjah). (3)

Point 2: The Imams were not only leaders but also role models for their followers. Hence, they lived in a way that allowed others to emulate them. If a Prophet or Imam resolved all their challenges through miracles or knowledge of the unseen, how could they serve as practical examples for ordinary people, calling them to patience, perseverance, and struggle?

A figure who wields a unique "weapon" (miraculous powers) that others do not possess and frequently uses it for personal advantage cannot effectively inspire others to endure hardships or strive. To be a practical guide and facilitate human growth, the Imams avoided extensive reliance on miraculous acts or knowledge of the unseen. (4)

Point 3: While the Imams did not use extraordinary means to address their own worldly needs, they were granted divine permission to fulfil certain requests from others, as aligned with God's wisdom and the world’s realities. This permission carries profound spiritual and educational benefits, falling under God's broader plan for guiding humanity.

By encouraging people to seek intercession through the Imams, God highlights their esteemed status and fosters a deep spiritual bond between the Imams and their followers. This connection aids individuals in learning from the Imams and adopting them as role models in life. In this way, tawassul acts as a compass, preventing people from losing their way amidst life’s challenges. (5)

Conclusion

God has granted the Prophets and Imams certain powers and expects specific responsibilities from them. These abilities, such as miracles and acts of divine grace, enable them to influence creation. However, they use these powers strictly within the limits of God's permission and for purposes that align with His will.

Therefore, these extraordinary acts are reserved for establishing proof (itmam al-hujjah) or alleviating people’s difficulties in ways that align with their interests and the realities of the world. The Imams do not use these powers to dominate their opponents, eliminate adversaries, or solve their own worldly problems. This deliberate restraint ensures that their lives remain relatable and exemplary for their followers.

Answer: The splitting of the moon (Shaqq al-Qamar) is one of the well-known miracles of Prophet Muhammad (peace be upon him and his progeny). According to Islamic tradition, this event occurred when the Prophet, upon the request of the disbelievers in Mecca, pointed to the moon, causing it to split into two halves before re-joining. Despite the many miraculous and supernatural aspects of this event, sceptics have historically questioned it, and it continues to be a topic of theological, interpretive, and scientific discussion.

The Event of the Splitting of the Moon

The Quran references this event in the opening verse of Surah Al-Qamar:
"The Hour has drawn near, and the moon has split [in two]." (Quran 54:1)

Islamic scholars and commentators agree that this verse refers to an actual historical event that occurred in Mecca before the Prophet’s migration. This miracle was performed to demonstrate the Prophet’s divine connection and fulfill the challenge posed by the disbelievers. Classical Islamic scholars, such as Allama Tabarsi, have considered the consensus on this interpretation as definitive. (1, 2)

Scientific Perspective on the Splitting of the Moon

In response to inquiries about this event, Brad Bailey, a scientist at NASA, reportedly stated:
"Current scientific evidence does not confirm that the moon was ever split into two or more parts and then reassembled." (3)

However, this lack of evidence does not negate the possibility of the event for several reasons:

1. Absence of Evidence Is Not Evidence of Absence:
   • Scientific inquiry is limited to observable phenomena and physical traces. If the splitting of the moon was a miraculous event, it is plausible that God restored the moon without leaving any detectable trace.
   • Similar reasoning applies to other miracles, such as the flood of Noah or the fire of Nimrod, where no physical evidence may remain despite their occurrence.
2. Miracles and the Limitations of Science:
   • Miracles are extraordinary events that transcend natural laws. While they do not violate causality, their causes are beyond ordinary human understanding and scientific exploration.
   • Therefore, science neither confirms nor denies miracles like Shaqq al-Qamar. It can only comment on observable phenomena or residual evidence, which may not exist for divine interventions.

Historical Accounts of the Splitting of the Moon

The splitting of the moon is widely documented in Islamic historical sources:

• Prominent historians, such as Maqdisi (d. 507 AH), Ibn Hazm (d. 456 AH), Maqrizi (d. 845 AH), Ibn Kathir (d. 744 AH), and Al-Dhahabi (d. 748 AH), have recorded this event. (6-10)
• Additionally, this incident is detailed in Islamic hadith collections and referenced as part of the Prophet’s miracles.

Why didn’t other regions document this event?

• The event occurred at night, likely while most people in the region were asleep.
• Observing the moon requires attention, and even today, astronomical events such as lunar eclipses often go unnoticed by the general population unless they are widely publicized.

German Islamic scholar Annemarie Schimmel (d. 2003 CE) also cited Qadi Iyad’s explanation, which compares this to how lunar and solar eclipses are visible in some areas but not others. She noted that the discussion of this event extended into Islamic mysticism and literature. (11)

Conclusion

Based on historical and Quranic evidence, there is no doubt that the Shaqq al-Qamar occurred as a miraculous event performed by Prophet Muhammad (peace be upon him) with God’s permission. However, because this was a divine miracle, it lies outside the scope of empirical science.

Astronomers and scientists cannot confirm or deny it, as miracles do not leave physical traces within the natural world. While science deals with observable phenomena, miracles belong to the realm of divine intervention and serve purposes beyond empirical scrutiny. Therefore, the lack of scientific evidence does not undermine the authenticity of this miraculous event as reported in Islamic tradition.

Answer: Prophet Muhammad (peace be upon him & his progeny) was declared as the final messenger of God at the age of forty. Before his prophet hood, there has been significant debate among scholars about the religion he adhered to, with three main possibilities proposed: the faith of Prophet Abraham (Hanif), Christianity, or a unique divinely-guided path.

1. The Case for Christianity

Some suggest that the Prophet might have followed Christianity, as it was the last divine religion before Islam and had not yet been formally abrogated. Christianity could have represented the most complete form of religion available at the time, according to the idea of religious progression.

However, this view faces several challenges:

• Distortion of Christianity: The original teachings of Prophet Jesus had already been corrupted by figures such as Paul, making the unaltered version of Christianity inaccessible. (1)
• Non-Universality of Christianity: Prophet Jesus is often viewed as a messenger sent specifically to the Israelites, limiting the applicability of his teachings to humanity at large. (2)
• No Evidence of Christian Practice: There is no historical record suggesting that Prophet Muhammad practiced Christian rituals or worshipped in a church.

2. The Faith of Prophet Abraham (Hanif)

Another perspective is that the Prophet followed the Hanif faith, the pure monotheistic tradition of Prophet Abraham, which rejected idolatry and polytheism. This view is supported by Quranic verses:

• "Then We revealed to you to follow the faith of Abraham, upright and not among the polytheists." (Quran 16:123)
• "Say, ‘Indeed, my Lord has guided me to a straight path—a correct religion—the way of Abraham, inclining toward truth. And he was not among the polytheists.’" (Quran 6:161)

However, there are objections to this theory:

• These verses were revealed after the Prophet’s mission began and may not necessarily refer to his pre-prophet hood period.
• If religious laws evolve and are superseded by subsequent revelations, the Abrahamic tradition may have been abrogated by the Mosaic and Christian traditions. (3)

3. A Unique Divine Guidance

The most widely accepted view is that Prophet Muhammad (peace be upon him &his progeny) was directly guided by divine inspiration before his official prophet hood. According to this theory:

• The Prophet received specific commands through angelic guidance, similar to how Prophet Jesus was given scripture in his childhood. (4)
• Imam Ali (peace be upon him) stated:
  "From the time the Prophet was weaned, God appointed the greatest angel to be with him, guiding him to the path of nobility and the best of morals." (5)
• Historical accounts also suggest that the Prophet worshipped privately and adhered to a unique form of devotion distinct from the idolatry of his people. He is reported to have fasted and prayed differently from the practices of Quraysh. (6)

This view is further reinforced by Islamic scholars:

• Sheikh Tusi:
  "The Prophet was not obligated to follow any prior religion. His worship and religious practices were directly revealed to him through divine inspiration, forming a unique personal law for him." (7)
• Allama Majlisi:
  "Before his formal prophet hood, the Prophet held the rank of prophet hood, receiving inspiration through angels and true visions. At the age of forty, he was commissioned as a messenger, and the Quran and Islam were revealed to him." (8)

Conclusion

Prophet Muhammad (peace be upon him & his progeny) did not follow the religion of Abraham, Moses, or Jesus in their entirety. Instead, he was uniquely guided by divine revelation even before his prophet hood. His acts of worship and way of life were directly inspired by God through angelic communication. This divine connection prepared him for his ultimate mission, which officially began at the age of forty.

Answer: The Quran occasionally alludes to natural phenomena in a way that reflects divine wisdom, offering subtle glimpses into the mysteries of creation without delving into detailed scientific explanations. The primary purpose of these references is spiritual guidance, not scientific exposition. Insights into these verses often serve as evidence of the Quran's miraculous nature when understood over time. However, it is crucial not to impose transient scientific theories onto Quranic truths, as scientific understanding evolves, while the Quranic message remains eternal. (1)

The Meaning of "Bahr" (Sea)

In Arabic, the term Bahr originally means "vastness," and it is used to describe large bodies of water due to their expansive nature. For instance, the Nile River is referred to as a Bahr in the story of Prophet Moses. (2) Thus, any substantial body of water, whether a sea, a river, or an underground reservoir, can be called Bahr based on the context. (3)

The Interpretation of "Two Seas"

Scholars have interpreted the "two seas" mentioned in Surah Al-Rahman (55:19-22) in various ways:

1. Two specific seas.
2. Rivers and seas.
3. All freshwater and saltwater bodies.

According to Allama Tabatabai in Al-Mizan, the "two seas" refer to two types of water:

• Saltwater, which constitutes the majority of Earth's surface.
• Freshwater, stored underground or flowing as rivers, which eventually returns to seas.

He notes that these two types of water meet without one overpowering the other, maintaining distinct qualities. This equilibrium occurs both on the surface and underground. (4)

Pearls and Coral in Freshwater and Saltwater

Some have questioned whether pearls (Lulu) and coral (Marjan) are exclusive to saltwater. However, both scientific findings and classical references confirm their presence in freshwater as well:

1. Pearls in Freshwater:
   • Encyclopaedias like Britannica and Americana document the existence of freshwater pearls in rivers across America, Europe, and Asia. (5)
   • The Bustan Encyclopaedia states that pearls can form in freshwater environments.
2. Coral in Freshwater:
   • Coral, a living organism that attaches to underwater surfaces, is commonly associated with saltwater due to its prevalence in oceans. However, it is also found in certain freshwater bodies.
   • For example, Lake Baikal in Russia, the largest freshwater lake in the world, contains coral and other aquatic organisms visible through its transparent ice.

The Quran's reference to pearls and coral emerging from "both seas" can thus be understood as a general statement, encompassing the diverse environments where such treasures are found. (6)

Scientific Observations on Mixing Waters

While rivers and seas eventually mix, the Quran highlights the phenomenon of a barrier (Barzakh) that prevents their waters from blending completely. Modern oceanography confirms this with the discovery of haloclines, where freshwater and saltwater maintain distinct layers due to differences in salinity and density. This separation ensures the coexistence of both water types without neutralizing each other's unique properties. (7)

Conclusion

• The term Bahr in Arabic encompasses various large water bodies, including rivers and underground reservoirs, depending on the context.
• The "two seas" in the Quran likely refer to saltwater and freshwater systems, both of which yield pearls and coral, as confirmed by scientific evidence.
• The Quran's references to natural phenomena aim to inspire reflection on divine creation, not provide exhaustive scientific explanations.

Thus, the questions about freshwater, saltwater, pearls and coral are reconcilable within both classical interpretations and modern scientific findings.

Answer: In Islamic teachings, both knowledge (‘ilm) and worship (‘ibadah) are highly esteemed, but their relationship is intertwined. Worship becomes meaningful and leads to closeness to God when it is guided by knowledge and insight. Many narrations emphasize the superiority of knowledge over worship, as it benefits both the individual and the community.

Key Narrations on the Superiority of Knowledge Over Worship

1. Knowledge Is More Beloved to God:
   • "The superiority of knowledge is more beloved to God than the superiority of worship." (Prophet Muhammad, peace be upon him) (1)
2. A Scholar Is Superior to Thousands of Worshippers:
   • Imam Sadiq (peace be upon him):
     "A scholar is superior to a thousand worshippers and ascetics, and a scholar whose knowledge benefits others is better than the worship of seventy thousand worshippers." (2)
3. A Scholar Guides While a Worshipper Saves Only Himself:
   • The Prophet (peace be upon him):
     "The superiority of a scholar over a worshipper is like the superiority of the full moon over the stars on a clear night." (3)
   • He also stated:
     "A scholar is more challenging for Satan than a thousand worshippers because the worshipper is concerned with himself, while the scholar benefits others." (16)
4. Scholars Lead to the Salvation of Others:
   • Imam Sadiq (peace be upon him):
     "A scholar will be called on the Day of Judgment to intercede for those they guided, while a worshipper will only save themselves." (8, 17)
5. A Scholar's Insight Protects Against Trials:
   • Imam Ali (peace be upon him):
     "A worshipper without understanding is like a mill donkey that circles without moving forward. Two units of prayer by a scholar are better than seventy by an ignorant person." (18)

Conclusion

Knowledge holds a superior position because it not only illuminates the path for the individual but also guides others toward salvation. A scholar can protect themselves and others from misguidance, while a worshipper focuses solely on personal salvation.

If one must choose between optional acts of worship and seeking knowledge, Islamic teachings prioritize the pursuit of knowledge, as it has a greater and more lasting impact on both the individual and society.