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.

Answer: 1. Recitation of Surahs with Wajib Sajdah:

• It is haram to recite verses from the four Surahs that include Ayahs of Wajib Sajdah. These are: 
  • Surah As-Sajdah (32: Alif Lam Meem Sajda)
  • Surah Fussilat (41: Ha Meem Sajda)
  • Surah An-Najm (53)
  • Surah Al-‘Alaq (96: Iqra)
• Even reciting Bismillahir-Rahmanir-Rahim with the intention of starting any of these Surahs is haram.

2. Touching the script of Qur’an or the names of Allah, Prophet and divine Imams:

It is haram to touch the Arabic script of the Qur’an or the names of Allah, Prophet and divine Imams directly while in this state.

3. Carrying or Handling the Qur’an:

• It is allowed (but strongly disliked) to carry the Qur’an or touch it without touching the written text.

4. Reciting from Memory:

It is allowed to recite verses of the Qur’an (except from the above four Surahs) from memory. However, it is strongly disliked to recite more than seven Ayahs in one sitting.

Du’a: 1. Touching Parts of Du’a with Qur’anic Verses or Sacred Names:

• It is not allowed to touch the writing of any part of a Du’a that contains: 
  • Qur’anic Ayahs.
  • Names of Allah, Prophets, Imams, or Ma’sumeen.
• As most Du’as include these elements, one must avoid touching the written text of Du’as.

2. Reciting Du’a: Reciting Du’a by looking at the text (without touching) or from memory is allowed during the monthly period.

Answer: No, the sweat produced after Janabah is not Najis.

According to the Fatwa of all present jurists:

1. Sweat during or after unlawful Janabah (e.g., resulting from masturbation) is also not Najis.

2. However, if such sweat remains on the body or clothes, Salah will not be valid until it is removed or the clothing is changed.

This distinction emphasizes the importance of cleanliness and purity in preparation for prayer.

Answer: No, it is not permissible to deliberately delay all the prayers of the week and perform them in one go. Prayer (Salah) is a fundamental act of worship in Islam, and it must be performed within its prescribed time as an obligation commanded by Allah.

Reasons why this is not permissible:

1. Timeliness is Mandatory:
   Allah says in the Qur’an:
   • "Indeed, prayer has been decreed upon the believers a decree of specified times." (Surah An-Nisa, 4:103)
     Deliberately delaying prayers beyond their prescribed times without a valid excuse is a major sin.
2. Severe Consequences of Missing Prayers:
   The Holy Prophet Muhammad (PBUH) said:
   • "The first thing for which a person will be brought to account on the Day of Resurrection is prayer. If it is sound, the rest of his deeds will be sound. If it is bad, the rest of his deeds will be bad." (Tirmidhi, Hadith 413)
     Missing even a single obligatory prayer intentionally without a valid reason is considered one of the gravest sins in Islam.
3. Repaying Missed Prayers (Qadha):
   • If a person misses prayers due to forgetfulness or a valid reason, they are obligated to perform them later as Qadha as soon as possible.
   • However, deliberately accumulating prayers for a week without a valid excuse and performing them in one sitting does not fulfill the requirement of observing the prayers on time.

What Should Be Done Instead?

1. Pray on Time: Always prioritize offering Salah within its prescribed time.
2. If Prayers Are Missed: Perform the missed prayers as Qadha immediately, along with sincere repentance for missing them.
3. Seek Forgiveness: Engage in sincere repentance (Tawbah) and resolve to avoid such negligence in the future.

Conclusion:

It is a grave mistake to intentionally delay prayers and perform them all at once. Each prayer has its designated time, and adhering to this is a core obligation in Islam.

Answer: An Imam leading a congregational prayer must fulfil the following conditions:

1. Ithna-Asheri (Twelver Shia Muslim):
   1. The Imam must be a follower of the Ithna-Asheri school of thought.
2. Sane:
   1. The Imam must be of sound mind and capable of understanding the responsibilities of leading the prayer.
3. Legitimately Born:
   1. The Imam must be born of a legitimate marriage.
4. ‘Adil’ (Just and Upright):
   1. The Imam must not be known as sinner (committing sins publicly).
   2. Their character and actions should reflect their integrity and piety.
5. Correct Pronunciation of Arabic Words:
   1. The Imam must correctly pronounce the Arabic words of the prayer, including recitation of the Qur'an, ensuring no distortion of meaning.
6. Gender:
   1. The Imam must be a man if the congregation includes men.
   2. Women can lead prayers attended exclusively by women.
7. Physical Posture:
   1. The Imam must be fit physically to lead the congregation.
8. Knowledge of Necessary Rules (Masail):
   1. The Imam must have sufficient knowledge of the rules related to Taharat (purification) and Salah (prayer) to ensure the validity of the congregation’s prayer.

These qualifications ensure that the Imam is spiritually, morally, and technically capable of leading a valid and effective congregational prayer.

Answer: Yes, an Ithna-Asheri (Twelver Shia) can pray individually in a Sunni mosque. There is no restriction in Shia jurisprudence on offering personal prayers in a Sunni mosque or allowing other Muslims fellows to pray their prayers in Shia mosque. As they believe that the Mosque is the house of Allah and it can be labelled with any sect or school of thought.

Answer: Yes, it is permissible for a Shia Muslim to join a congregational prayer led by a Sunni Imam to promote unity and mutual respect among Muslims. However, you should perform your Salah with the intention of Furada (praying individually).

This means you will stand, bow, and prostrate alongside the congregation but recite your entire prayer individually. This approach is necessary because, in Shia Islam, the Imam of a congregational prayer must meet specific qualifications, such as being 'Adil' (just and upright). The Sunni perspective on the qualifications of an Imam may differ and might not align with Shia requirements.

Participating in this way allows you to maintain the integrity of your prayer while fostering unity and avoiding division within the Muslim Community.