Islamic Knowledge Live Session No.3 for Question & Answers

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In the name of Allah, the Most Gracious, the Most Merciful.
Assalamu Alaikum, Rahmatullahi wa Barakatuh to all our esteemed viewers around the world.

Last day, we were replying of answers in our live Q&A session No.2, during programme internet decive us, and programme was stoped automaticaly, hence we are re-starting to answer your questions in our this session .

The aim of this initiative is to provide Islamic guidance from authentic sources, dispel doubts and create a space for learning and reflection. We thank everyone who took the time to send in their questions.

We request all viewers to stay tuned, listen carefully, and take note of anything useful. If you have any follow-up questions, feel free to comment in the chat or mention it in the comments box.

A Pakistani girl asked...
Can babies see angels?
Do babies see angels or jinn?
If a breastfeeding baby laughs at the empty space in the room, does it mean he has seen an angel?

This is a deeply intriguing and frequently asked question in Islamic theology: Do children, especially infants, see angels or jinn? When a baby laughs or looks at something unseen, many people—particularly elders and mothers—wonder if the child is seeing something from the unseen world (al-ghayb), such as an angel or a jinn. This question touches upon metaphysics, theology, and human development. While Islamic sources do not offer a direct and unambiguous answer, there are Quranic verses, Prophetic traditions (Ahadith), and scholarly views that shed some light on the matter. In this detailed answer, we will explore whether babies can see angels or jinn, whether their laughter indicates any supernatural interaction, and how Islam views the unseen realm in relation to children.

The Qur'an Pak emphasizes that belief in the unseen is a foundational part of faith. Allah says in Surah Al-Baqarah verse 2-3:

"This is the Book about which there is no doubt, a guidance for those conscious of Allah — who believe in the unseen..."

Angels, jinn, the Hereafter, Paradise, Hell, and the Divine Decree (Qadr) all fall under the category of al-ghayb. By nature, the unseen is hidden from human perception. However, Allah can reveal it to whom He wills, at the level and time He chooses.

in Surah Al-Jinn, verses 26–27 “[He is] Knower of the unseen, and He does not disclose His knowledge of the unseen to anyone — except whom He has approved of as a messenger...”

From this, we understand that the general rule is that humans do not see the unseen, including angels and jinn, unless Allah permits it — and that primarily applies to prophets and sometimes to righteous individuals in special circumstances.

Angels, by their creation, are from light (nur) and are not usually visible to the human eye. However, there are documented cases in the Qur’an and Hadith where angels have appeared in visible forms, often to prophets.

For instance, the angel Jibreel (Gabriel) used to appear to the Prophet Muhammad (PBUH) in different forms. In one famous hadith of Sahih Muslim, Hadith 8:

"While we were sitting with the Messenger of Allah ?, there came to us a man dressed in extremely white clothes, with very black hair... He sat down next to the Prophet and rested his knees against his, and placed his hands on his thighs..."

This was the angel Jibreel who came in the form of a man to teach the companions about Islam.

Therefore, angels can appear to humans, but only when Allah wills. Their default nature, however, is that they are hidden from our perception.

Islamic scholars differ on this issue, but there is no definitive textual proof in the Qur'an or authentic Hadith that states explicitly that babies or children can see angels or jinn. The claim that a nursing baby’s laughter or gaze into empty space is due to seeing an angel is not directly supported by any sahih (authentic) narration.

That said, there are a few relevant reports and theological opinions worth examining:

A narration from the era of Prophet Musa (Moses) is often cited, although it is from Israeli traditions (Isra'iliyat), not an authentic Hadith. It tells that Pharaoh ordered the killing of infants because a child would be born who would threaten his rule. It is said that infants in that period recognized Prophet Musa’s prophethood, though these are not from authentic Islamic sources.

Another account is from the Seerah (biography) of the Prophet Muhammad (PBUH). When his mother Amina was pregnant, she saw a light emanate from her that lit the castles of Busra in Syria. Some scholars use this and similar accounts to suggest that children or infants, due to their purity and lack of sin, may be more receptive to the unseen. However, these are not proofs but possibilities.

There is a weak narration that says:

"When a child is born, he sees the angels and smiles at them."

This narration is not found in any authentic Hadith collections such as Sahih al-Bukhari or Sahih Muslim. Its chain of transmission is weak (da‘eef), and scholars do not use it to establish legal or theological rulings.

Hence, while it is popularly quoted in some cultures, it has no basis in authentic Islamic texts.

From a scientific and psychological perspective, infants begin to smile and laugh as a part of their neurological development. Studies show that babies as young as six to eight weeks smile in response to faces and voices. These are signs of healthy brain function and social development.

Islam does not contradict science in this area. While a baby’s laughter may be due to internal sensations, dreams, or natural joy, attributing it definitively to the presence of an angel is speculation unless we have divine proof.

However, we do know from authentic Hadith that angels are near every human — especially newborns and children — for protection and recording deeds:

(Sahih Muslim, Hadith 2814) "Every one of you has been assigned a companion from the angels and a companion from the jinn."

Angels record our deeds from the moment of consciousness, and they are also involved in blowing the soul into the fetus and writing four things: provision, lifespan, deeds, and fate (heaven or hell).

(Sahih al-Bukhari, Hadith 3208; Sahih Muslim, Hadith 2643)
"Then the angel is sent to him and breathes the soul into him..."

This suggests the presence of angels around children, but again, whether they are *seen* by the child is not confirmed.

Unlike angels, jinn are created from smokeless fire and can take different forms. The Qur’an confirms their existence in multiple verses:in Surah Ar-Rahman, verse 15

"And He created the jinn from a smokeless flame of fire."

They live in a parallel realm and are usually hidden from human eyes:

Surah Al-A‘raf, verse 27
"Indeed, he [Shaytan] sees you, he and his tribe, from where you do not see them."

This verse implies that humans do not naturally see the jinn. If even adults cannot perceive them, it is unlikely that babies, with no spiritual maturity or knowledge, would be given such perception without divine wisdom or exception.

Some people believe children are more spiritually “sensitive,” but this is anecdotal and not based on authentic Hadith.

It is neither necessary nor wise to conclude that the baby is seeing an angel or jinn. Islam teaches us to be cautious about attributing unknown causes to spiritual matters. The Prophet ? taught us practical protection for children:

Reciting Surah Al-Falaq and Surah An-Naas
Blowing over the child for protection
Saying: "A‘oodhu bi kalimaat-illah il-taammaati min sharri maa khalaq"

Sahih Muslim, Hadith 2708
(“I seek refuge in the perfect words of Allah from the evil of what He has created.”

Parents are encouraged to recite these regularly, especially before bedtime, to safeguard their children from unseen harms.

Classical scholars such as Imam An-Nawawi and Ibn Hajar did not mention any authentic source that confirms children see angels. Imam Al-Qurtubi mentioned the possibility that innocent souls, like those of children, may perceive things that sinful adults cannot — but this is a theological speculation rather than a firm doctrine.

The majority of scholars hold that the ghayb remains unseen by all humans except prophets or those whom Allah specifically permits, and there is no need to base beliefs on mere observations or cultural stories.

In Islam, the unseen realm of angels and jinn is real and affirmed in the Qur’an and Sunnah. However, there is no authentic proof from the Qur’an or Sahih Hadith that babies can *see* angels or jinn. While angels are certainly present around newborns for protection and divine tasks, attributing a child’s laughter or gaze to the presence of angels is speculative. Similarly, the Qur’an tells us that jinn are hidden from us and cannot be seen unless they choose to manifest in physical forms — and even then, only by Allah’s will.

Islam teaches a balanced and respectful approach toward the unseen. Muslims should rely on clear, authentic texts rather than assumptions or cultural traditions. While it is comforting to think that an infant's smile may be due to angelic presence, it is more in line with Islamic principles to acknowledge the limits of our knowledge and trust that Allah knows best.

Surah Al-Isra, verse 85
“And you have been given of knowledge only a little.”

Therefore, when a baby laughs or stares at an empty space, we should thank Allah for the child’s health, recite protective supplications, and leave the matter to Allah’s wisdom. Whether it is due to neurological development, dreams, or unseen interactions — only Allah knows best.

==========================

Q 4

Mr. Bilal Hussain from Sialkot Pakistan asked:
How can the Dajjal revive the dead when this ability belongs only to Allah?

He said (I have read the Hadith that the Dajjal will revive the dead but it is in the Holy Quran that Allah Almighty will revive the dead on the Day of Judgment and no one can do it, when the soul has gone then how will the Dajjal revive the dead?)

One of the fundamental tenets of the Muslim faith is the belief that Allah is the giver of life and the cause of death. Whoever claims that anyone other than Allah has the power to give life and death has disbelieved. Even the polytheists did not attribute this power to their idols and gods in their time of ignorance.

Allah Almighty says in Surah Al-Baqarah, verse 28: “How can you disbelieve in Allah when you were dead and He gave you life? Then He will cause you to die, then He will bring you to life, then to Him you will be returned.”

And Allah Almighty says in Surah Al-Hajj, verse 6: {That is because Allah is the Truth and because He gives life to the dead and because He has power over all things}.

Allah has clearly shown the inability of the alleged gods to create, provide sustenance, give life or cause death.

Allah Almighty says in verse 40 of Surah Ar-Rum: {Allah is He Who created you, then provided for you, then will cause you to die, then will bring you back to life. Is there any of your 'partners' who does any of this? He is high and exalted and above what they associate with Him.

Second: Allah Almighty has given the Dajjal the ability to bring the dead to life. However, this enemy of Allah cannot do this by his own power and might, but by the command and order of Allah, not freely.

In the Marfu' Hadith of Hazrat Niwas bin Samaan (may Allah be pleased with him) (Narrated by Muslim, 5228) the Dajjal "will call a young man to his appointment, strike him with a sword and cut him in two like an archer's target, then call him, and the young man will come forward with a smiling face."

Just as Allah the Mighty and Majestic gave `Isa (Jesus) (peace be upon him) the ability to bring the dead to life, heal the blind and the leper, and inform people about some unseen matters - all of which was only by the permission of Allah, the Glorified and Exalted - similarly, He gave the Dajjal some extraordinary abilities by His permission as a trial and test for His servants, Glory be to Him.

However, `Isa attributed these abilities to Allah's power and permission, while the wicked Dajjal attributes them to himself.

In Surah Al `Imran verse 49. He (Jesus, peace be upon him) said to the Children of Israel, as Allah narrated about him in His Book (interpretation of the meaning): {Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah}

And Allah the Exalted Said: in Surah Al-Ma'idah verse 110. {[The Day] when Allah will say, "O `Isa (Jesus), Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission}

Ibn `Atiyyah (may Allah have mercy on him) said: "`Isa's (peace be upon him) creation by his hand and breathing with his mouth was only to demonstrate his involvement in the miracle and that it came through him. As for bringing something into existence from nothing and creating life in that clay, that is from Allah Alone, Who has no partner.

And His saying 'by permission of Allah' means: with His knowledge that I would do this, and His enabling me to do so." The reality of permission in something is: knowledge that it will be done, and enabling of it."

Perhaps the questioner found it problematic when this occurred from Ad-Dajjal, but did not find it problematic from Allah's Prophet `Isa (Jesus) (peace be upon him). This is because `Isa (peace be upon him) establishes the oneness of Allah in people's hearts through these miracles. So how could Ad-Dajjal be given them while he claims lordship through them?

Al-Khattabi (may Allah have mercy on him) replied: “One may ask about this: How is it possible for Allah Almighty to manifest His signs through His enemies? Bringing the dead to life is one of the great signs of His prophets, so how can the Dajjal be able to do this, while he is claiming against Allah Almighty and claiming against Himself?

Answer: This is possible as a way of testing His servants, when there are signs that he is a liar and not truthful in his claim. These signs are that the Dajjal is blind in his right eye, and ‘kafir’ is written on his forehead which every Muslim can read. His claim is refuted by the mark of disbelief and the defect of blindness. Both of these testify that if He were truly Lord, He could have removed the blindness from his eye and erased the mark from his face. Do the signs given to the prophets (peace be upon them) contradict them or They oppose them, so there can be no confusion between the two, praise be to Allah." (A'lam al-Hadith, 4/2331)

Third: It has been mentioned in some unauthentic hadiths that what came out of the Dajjal is just imaginary magic, and there is no truth to his claims of killing and giving life.

Hudhayfah ibn Hajar (may Allah have mercy on him) said that in the hadith of Abdullah ibn Mu'tami'r (Fath al-Bari, 13/104) it is narrated from Abdullah ibn Mu'tami'r: Then he will call a man, and he will testify according to it, then he will order that every limb of him be killed, then his touch be cut off. Separate them so that people can see. Then he will gather them and strike them with his stick, and suddenly the man will stand up! Then he will say: I am Allah, Who gives death and gives life. He said: "And this is all magic, he bewitched the eyes of the people, and he does not do any of it." And this chain of narration is very weak."

Despite the weakness of this hadith, the signs and miraculous abilities that Allah Almighty gave to the Dajjal indicate that these events will actually occur, not as an illusion. The companions asked the Messenger of Allah (peace and blessings of Allah be upon him) about the Dajjal, how fast will he move on the earth? The Messenger of Allah (peace and blessings of Allah be upon him) said (Narrated by Muslim, 5228): He will come to a people like a storm, like rain, calling them, they will believe in him and respond to him, he will command the sky to rain, and it will rain, he will command the earth to grow vegetation, and he will return with their height, their livestock will return with the highest height. And the widest aspect [pointing to abundance and excess food] Then he will come to other people and call them, but they will turn away from him, and famine will befall them, they will have nothing.

His commanding the sky to rain, the earth to grow vegetation, the fattening of his followers' animals, their full udders, the spread of their crops, the fertility of their lands, and their benefiting from all this - confirms that this is not mere illusion. Although these are real miraculous events, Allah has placed in them an obvious flaw and clear evidence of the Dajjal's falsehood and the invalidity of his claim. The believer sees this with his insight and is saved, while the misguided doubter is blinded to it and perishes.

Ibn al-Jawzi (may Allah have mercy on him) said in (Kashf al-Mashkal min Hadith Sahih, 3/117): “This doubt did not remain until it was immediately refuted, because in this hadith it is stated that he tries to kill him again but cannot, and orders his killing but fails, and tries to slaughter him but fails when he strikes his neck with a copper rod!” So what was the use of his first miracle when it came to light in the second attempt? Thus it became clear that the first example was from Allah Almighty which established doubt with evidence and required intellect to refute it.

And Allah knows best.
===========================

5

The next question came from Karachi Pakistan, from where Mr. Hafiz Muhammad Salman asked why people don’t grow beards? Let alone ordinary people, intelligent people, don’t grow beards. Someone has made beards fashionable, someone has done something.

This question reflects a deep concern rooted in both social observation and Islamic ethical inquiry: Why do many people, including those who are considered wise, intelligent, or influential, not grow and maintain beards, when beards are so important in Islam? This trend is often linked to cultural drift, modern fashion trends, secular influence, and neglect of traditional Islamic values. Yet to fully understand it, we must first examine the Islamic status of the beard, its prophetic significance, and why its neglect has become common even among scholars.

In Islam, beards are not merely a personal aesthetic choice. They are closely linked to religious identity and the Sunnah (traditions) of the Prophet Muhammad (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) wore a full beard and instructed his followers to grow their beards. This is clearly stated in several authentic hadeeths. For example, in Saheeh Al-Bukhari (Hadith 5892) it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Be separate from the polytheists: grow your beards and trim your moustaches.” (Saheehah Al-Bukhari, Book 77, Hadeeth 5892, Saheeh Muslim, Book 2, Hadeeth 259)

This hadeeth is important for understanding the obligation or at least the strong recommendation (Sunnah Mu’akkadah) for Muslim men to grow beards. Many classical scholars, including the four great Imams, Imam Abu Hanifa, Imam Malik, Imam Shaafa’i and Imam Ahmad, considered it obligatory for men to grow beards and considered shaving them without a valid reason a sin.

Beards are part of the Fitrah (natural disposition) of man, as mentioned in Sahih Muslim (Hadith 261):
The Prophet (peace and blessings of Allaah be upon him) said:

"Five things are part of the Fitrah: circumcision, shaving the pubic area, plucking the armpit hair, trimming the nails, and trimming the moustache."

Although this tradition does not directly mention the beard, it is discussed in other hadiths related to the same concept of fitrah. In fact, maintaining a beard and keeping it separate from the moustache is part of the masculine identity that the Prophet Muhammad (peace be upon him) endorsed.

In the Quran, while there is no direct command to "grow a beard", the respect shown to the prophets and their practices provides indirect but important evidence. For example, in verse 94 of Surah Taha, when Prophet Moses (peace be upon him) returns to his people and finds them worshipping the golden calf, he seizes his brother Aaron (peace be upon him), who defends himself by saying:

He said, "O son of my mother! Do not seize me by my beard, nor by my head..."

This verse proves that beards were natural and important among the earlier prophets as well. This implies that facial hair was a symbol of dignity and identity for men in the prophetic tradition. Scholars use this verse to demonstrate the status of beards among the prophets and the righteous.

Given this strong religious tradition, why has the beard been neglected, especially by the “people of understanding”?

There are several social, psychological, and religious reasons that help explain this troubling trend.

One of the most powerful historical forces that led to the weakening of Islamic identity – including the custom of growing beards – was the wave of colonialism that swept through the Muslim world from the 18th to the 20th centuries. Western colonial powers not only conquered Muslim lands, but also imposed their cultural norms, legal systems, and educational curricula. This new system promoted a clean-shaven look associated with European beauty and modernity, while Islamic symbols such as beards and traditional clothing were considered backward or extremist.

Many Muslims, including scholars and intellectuals, seeking to fit into the new secular order began to shave their beards and adopt Western clothing in an attempt to appear “civilized” and “modern.” Beards, once a symbol of piety and knowledge, became associated with poverty, illiteracy, or even extremism.

In the post-9/11 era, beards became a highly political symbol, especially in Western and even some Muslim-majority societies. The media began to portray bearded men as radicals or terrorists, associating beards with radical ideologies. As a result, many professionals, academics, and even religious leaders began to trim or remove their beards to avoid suspicion, discrimination, or harassment. Social pressures to “bleed in” have distanced themselves from visible religious symbols, including beards.

Allah Almighty warns us in the Quran, Surah Al-An’am, verse 116, about following those who lead us astray:

“If you obey most of those on earth, they will mislead you from the path of Allah.”

Therefore, simply following fashion trends or cultural norms without thinking about them can result in straying from divine guidance.

Unfortunately, many individuals – even those who are considered knowledgeable – do not have a deep understanding of Islamic law (Shariah) or the Prophetic traditions. While they may possess secular knowledge or serve in religious roles, they may not have been rigorously trained in the principles of the sciences of Hadith, Fiqh, and Sunnah. Therefore, they may consider beards to be a minor or optional issue rather than something that is obligatory or highly emphasized.

The Messenger of Allah (peace and blessings of Allah be upon him) foretold such a time in Sunan Ibn Majah (Hadith 4014):

“Years of deception will come upon the people, in which the false will be believed, and the truthful will be disbelieved.”

This also applies to religious practices that are being reversed. As many people prioritize appearance over substance, the beard — a symbol of Islamic masculinity and religiosity — is seen as an irrelevant feature, while imitating celebrities or influencers becomes the norm.

Not having a beard can sometimes be a reflection of weak faith, especially when it is deliberately abandoned despite the hadith being clear. In Sunan Abu Dawud (hadith 4191), the Prophet (peace and blessings of Allah be upon him) said:

“Whoever imitates a people is one of them.”

This hadith warns against imitating non-Muslim practices if they conflict with Islamic values. Shaving a beard with the intention of looking modern or Western is a similar imitation.

Allah Almighty also says in Surah Al-Ahzab verse number 36:

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice in their matter.”

While the Prophet Muhammad (peace and blessings of Allah be upon him) clearly commanded that beards be grown, neglecting them is a sin. It shows weakness in submission to the divine and prophetic will.

The fashion industry and social media have played a major role in redefining masculinity. Clean-shaven faces are often portrayed as more attractive, professional, or respectable in corporate settings. Beards, on the other hand, are portrayed as old-fashioned or “too religious.”

However, this contradicts the definition of beauty in Islam, which emphasizes obedience and humility over superficial appearance. Allah Almighty says in Surah Bani Isra’il, verse 70:

“And indeed, We have honored the children of Adam.”

This honor is in recognition, not in imitating others.

The Prophet Muhammad (peace and blessings of Allah be upon him) himself was described as having a thick, beautiful beard. In Sahih Muslim (Hadith 2344) it is narrated from Jabir ibn Samurah:

"The Prophet (peace and blessings of Allaah be upon him) had a thick beard."

Imitating the Prophet (peace and blessings of Allaah be upon him) in appearance is one of the most beloved deeds in Islam.

Some people argue that since the Qur'aan does not explicitly command beards, it is not obligatory. But this is a misconception. Islamic jurisprudence derives its rulings from the Qur'aan, the Sunnah and the consensus (ijmaa') of the scholars. The ruling is clear in the Sunnah and has been followed by generations of scholars.

Imam Nawawi (may Allah have mercy on him), one of the great scholars of Shafi’i, wrote in Sharh Sahih Muslim:

“The correct view is that it is obligatory to grow the beard and not to shave it.”

Similarly, Imam Ibn Hazm said in Al-Muhalla (2/220):

“It is Sunnah to shave the beard and it is not permissible.”

These are not definitive opinions – they represent the mainstream view of classical Islam.

The question was, “Why don’t people grow beards, even those who are intelligent?” This ultimately reflects a major crisis in the Muslim world – an identity crisis caused by colonialism, secularism, media distortion, and the loss of religious knowledge. The beard, once a symbol of piety, wisdom, and masculinity, has become a subject of ridicule or fashion due to its loss of connection to the Sunnah of the Prophet (peace and blessings of Allah be upon him).

Yet for those who wish to return to the Prophetic path, growing a beard is an easy and visible way to show their love for the Prophet Muhammad (peace and blessings of Allah be upon him). It is a sign of obedience, dignity, and trust in Islamic values. In Sahih Bukhari, Hadith No. 648, the Prophet Muhammad (peace and blessings of Allah be upon him) said:

"Whoever loves my Sunnah has loved me, and whoever loves me will be with me in Paradise."

Therefore, growing a beard is not just a matter of fashion or identity, but rather a matter of love, obedience, and devotion to the path of the Prophet (peace and blessings of Allah be upon him).

============================

6

Mr. Hafiz Muhammad Salman asked his second question, what is the method of making up the prayers of a lifetime?
Or
What is the method of performing the missed prayers of a lifetime?
Or
What is the method of performing the missed prayers of a lifetime?

The command to perform prayers has been given repeatedly in the Quran. Allah Almighty says in verse 103 of Surah An-Nisa:

“Indeed, prayer is prescribed for the believers at fixed times.”

This verse highlights that prayer is not just an act of worship, but an obligatory duty at fixed times. Missing a prayer without a valid reason is a violation of this command.

Allah Almighty also says in verses 4-5 of Surah Al-Ma’un:

“So woe to those who are heedless of their prayers.”

Here, neglect of prayer, whether it is delayed or omitted, is condemnable. If this warning applies to those who neglect their prayer, then it is far more severe for those who abandon it completely.

The Messenger of Allah (peace and blessings of Allah be upon him) has emphasized the importance of performing prayers. He (peace and blessings of Allah be upon him) said in Sahih al-Bukhari, Hadith 597 and Sahih Muslim, Hadith 684:

"If anyone forgets a prayer, he should pray it when he remembers it, and there is no expiation for it except that."

This Hadith establishes a principle: the moment someone realizes that he has missed a prayer, he should pray it immediately. Although this Hadith mentions forgetting a prayer, scholars have made repentance and immediate qadha (completion) obligatory for those who intentionally miss a prayer.

Imam Nawawi (may Allah have mercy on him) said:

"Muslims are unanimously agreed that it is obligatory to make up for prayers that are missed intentionally.

Missed prayers are of two types:

1. Missed for a valid reason: such as sleep or forgetfulness.

2. Missed without a valid reason: due to negligence, laziness, or rebellion.

Whatever the reason, once a prayer is missed, it becomes a debt to Allah and must be paid.

The question here arises: is it obligatory to make up all missed prayers?

Yes, the majority of scholars, including the four Sunni schools of thought (Hanafi, Maliki, Shafi'i, and Hanbali), agree that it is obligatory to make up for every missed obligatory prayer in one's life. This is supported by:

1. Quranic Command:

Establish prayer" - a command that is binding until fulfilled.

2. In Sahih Muslim, Hadith 684, the Prophet (peace and blessings of Allaah be upon him) said:

"Whoever sleeps after praying or forgets, let him pray when he remembers."

Scholars have taken this to mean that even if delay is a sin, the obligation to perform it remains. Deliberate neglect does not remove the obligation to complete it.

What if the number of missed prayers is not known?

Many people who return to practicing Islam after years of neglect ask: "I don't remember how many prayers I missed - what should I do?"

According to Islamic jurisprudence:

Estimate to the best of your ability.
Consider the period when you were not praying regularly.
Calculate the approximate number of days or months (or years) you missed prayers.
Multiply by the number of daily prayers (5 per day).

Example:
If you If you haven't prayed from the age of 15 to 25, and you only pray on a few Fridays or Eids, you've probably missed 10 years of prayers.
10 years × 365 days × 5 prayers = 18,250 prayers approximately.

This number may seem difficult, but Allah rewards effort and intention.

How to perform Qada prayers

There are two main methods of performing Qada prayers:

1. Waqf catch-up (systematic approach)

Create a schedule: Allocate a specific time each day for Qada prayers.

Pray one or two days of missed prayers each day (i.e. 5-10 Qada prayers).

Start with the missed prayers first (chronological order is preferred but not mandatory).

Combine Qada and prayer, but never replace a current prayer with Qada.

Example:

After Fajr: 1 Qada Fajr prayer
After Dhuhr: 1 Qada Dhuhr prayer
Continue this pattern throughout the day

2. Qada with each obligatory prayer (combined method)

Some scholars recommend that a person add one Qada prayer of each type to each current prayer. For example:

After performing the current Fajr prayer, perform a Qada Fajr prayer.
After performing the Zuhr prayer, perform a Qada Zuhr prayer.

In this way, one fulfills both present and past obligations gradually and consistently.

Making the intention for missed prayers

The intention is made in the heart. It is not necessary to state it verbally.
Example: “I intend to make up an obligatory prayer of the noon prayer for the sake of Allah.”

If the exact date of the missed prayer is not known, then one should say:
“O Allah, this is the first (or earliest) prayer of the noon prayer that is obligatory upon me.”

Or:
“This is the last prayer of the evening prayer that is obligatory upon me.”

This is acceptable and recommended.

Can missed prayers be offered at any time?

Yes, except for the disliked (makrooh) times, which are:

1. After Fajr until sunrise

2. At noon when the sun is at its highest point.

3. After Asr until sunset

However, according to many scholars, missed prayers can be offered at these times, especially when trying to make up for a large amount of missed prayer, because making up the missed prayer is more important than avoiding the disliked times.

Can one pray multiple Qada prayers in a row?

Yes, one can pray multiple Qada prayers in one sitting. For example:

Pray 5 Fajr prayers back to back

Or: Fajr, Dhuhr, Asr, Maghrib, Isha

There is no limit to the number per day.

Qasr (shortening) in Qada

If you missed a prayer while traveling, shorten it now (for example, 2 rak'ahs of Zuhr). If you were at home, you would pray the full prayer.

What if you die before completing all the missed prayers?

If a person sincerely repents and starts making up the prayers, but dies before offering them, we hope for Allah's mercy.

According to Sahih Al-Bukhari, Hadith 2996:

When a servant falls ill or travels, Allah Almighty writes for him what he used to do when he was healthy.

This is applicable by analogy: if someone intends to make up the missed prayers and tries sincerely, Allah Almighty will forgive the rest.

Some scholars also allow heirs to feed the deceased for each missed prayer if the will specifies this (1 mudd or 750 grams of food per missed prayer).

Before or with the missed prayers, sincere repentance is very important. Allah Almighty says in Surah Al-Imran, verse 135:

And those who, when they commit an indecency or wrong themselves, remember Allah and ask forgiveness for their sins. And who can forgive sins except Allah?

And the Messenger of Allah (peace and blessings of Allah be upon him) said in Sunan Ibn Majah Hadith 4250:

“The one who repents from a sin is as if he had never committed a sin.”

Make it a habit to say:

“Astaghfirullahi Rabbi min kulli dhimbiin wa atuob ilayhi”

(I seek forgiveness from Allah, my Lord, for every sin and I repent to Him)

Can one make up a Sunnah or Witr prayer?

According to the Hanafi school, Witr is obligatory. If it is missed, it should be made up.

Sunnah Mu’akkadah (emphasis on Sunnah) There is no need to make up a Qada, except if it is missed due to an obligation. However, some scholars advise doing so.

Common mistakes to avoid:

1. Delaying Qada unnecessarily - this increases the sin.

2. Replacing the current prayer with Qada - always perform the current prayer on time.

3. Ignoring the intention - remember that every Qada prayer has its own intention.

Hope for Allah's Mercy

Remember that Allah is Forgiving despite the burden of missed prayers:

The Quran says in Surah Az-Zumar, verse 53
"Say: O My servants who have wronged themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins."

Your effort is a sign of faith. Try sincerely, do what you can, and trust in Allah's mercy.

The method for making up missed prayers throughout your life is as follows:

Repent sincerely.

Estimate the number of missed prayers.

Make a consistent plan
Perform the missed prayers gradually.
Continue to fulfill your current obligations
Ask Allah for forgiveness and mercy

This process requires patience and dedication. But as you begin to fulfill your past obligations, you will witness spiritual growth, inner peace, and closeness to Allah. Never be discouraged by numbers - start with one, and Allah will bless your efforts.

The Holy Quran says in Surah At-Talaq, verses 2-3:
“And whoever fears Allah, He will make for him a way out and provide for him from where he never imagines.”

Alhamdulillah, we have now reached the end of today’s Live Q\&A Session. We are truly grateful to each and every one of you who joined us from different parts of the world. Your presence, your attention, and your sincere interest in learning and understanding Islam mean a great deal to us.

We hope that the answers provided today were clear, beneficial, and rooted in the teachings of the Holy Qur’an and the authentic Sunnah of our beloved Prophet Muhammad (PBUH). Our intention is to serve the Ummah by spreading knowledge, clarifying doubts, and creating a respectful and informative platform for discussion.

We would like to express our special thanks to Brother Ibrahim Mohammed Kasoa from Ghana and others whose questions were answered in today’s session. May Allah reward you for your curiosity and dedication to seeking the truth.

As we conclude, we would like to remind all our viewers that this is just the beginning. If your question was not addressed today, don’t worry—Insha’Allah, it will be taken up in the next session.

We humbly request all of you to submit your questions in the comments section below or email us if you prefer. Whether your question is big or small, personal or general, we are here to provide answers based on Islamic knowledge.

Don’t forget to like, share, and subscribe to stay updated with future sessions and Islamic content.

Jazakum Allahu Khairan once again for being with us.
May Allah bless you, guide you, and protect your faith. Ameen.

Wassalamu Alaikum Warahmatullahi Wabarakatuh.

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