The purpose of this article is to clarify that the incident of accepting Islam with the condition of "two prayers" in a narration from Musnad Ahmad does not permit a change in Shariah, nor does it imply that the Holy Prophet ﷺ could arbitrarily alter Allah’s commands (may Allah forbid). The correct understanding is that during the stage of invitation and encouragement, the "corrupt condition" of some people is temporarily accepted, but once they enter Islam, they are bound by all the rulings of the religion, especially the five daily prayers. The Quran, Hadith, and other narrations on this subject explain this reality in detail.
Background: A Wrong Conclusion from the Musnad Ahmad Narration
Some writers have claimed:
"The Holy Prophet ﷺ could change the Shariah as he wished."
They presented the following narration from Musnad Ahmad:
حدثنا محمد بن جعفر، حدثنا شعبة، عن قتادة، عن نصر بن عاصم، عن رجل منهم، " أنه أتى النبي صلى الله عليه وسلم فأسلم على أنه لا يصلي إلا صلاتين، فقبل ذلك منه
Translation:
Muhammad bin Ja'far narrates… Nasr bin Asim narrates from one of them that “he came to the Prophet ﷺ and accepted Islam on the condition that he would not pray except for two prayers, so the Prophet ﷺ accepted this condition from him.”
Reference: Musnad Ahmad, Publisher: Al-Risalah Foundation, No: 20287
Brief Explanation:
This narration describes an incident from the initial stage of entering Islam. It is not correct to derive the principle of changing the Shariah from this, because after accepting Islam, a person is bound by the entire religion. This meaning is clearly explained by numerous texts from the Quran and Hadith and the complete narration of this incident.
① Accepting some parts of the religion and leaving others is blameworthy
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation:
“Do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those among you who do so except disgrace in worldly life? And on the Day of Resurrection they will be sent back to the severest punishment. And Allah is not unaware of what you do.”
Reference: Surah Al-Baqarah: 85
Brief Explanation:
This verse makes it clear that “picking and choosing” among the commands of religion is blameworthy. Therefore, for a person to make it a principle to accept Islam but abandon some fundamental pillars (such as prayer) and still consider this a “religion” is against the Quranic spirit.
② Attributing to the Prophet ﷺ something he did not say is a severe warning
109 - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ يَقُلْ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ»
Translation:
The Noble Prophet ﷺ said: “Whoever attributes to me something which I have not said, let him take his place in Hell.”
Reference: (Sahih al-Bukhari) Number: 109
Brief Explanation:
In Shariah, claiming the “authority to alter” by attributing it to the Prophet ﷺ is a grave claim. In this matter, everything can only be said with correct, explicit, and complete evidence.
③ The Prophet ﷺ himself is not the owner of his benefit and harm; the authority is in the hands of Allah
قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ
Translation:
“Say: I do not possess for myself any benefit or harm except what Allah wills. And if I knew the unseen, I would have acquired much good, and no harm would have touched me. I am only a warner and a bringer of good tidings to the believers.”
Reference: Surah Al-A'raf: 188
Brief Explanation:
This verse indicates that the Prophet ﷺ does not have inherent authority “by himself.” The rulings of Shariah come from Allah Almighty; the Prophet ﷺ is their messenger and the lawgiver through revelation, not someone who adds or subtracts from the religion by his own will.
④ Allah’s decision does not change: explicit text regarding prayers
349 - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: كَانَ أَبُو ذَرٍّ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: -------فَرَاجَعْتُهُ، فَقَالَ: هِيَ خَمْسٌ، وَهِيَ خَمْسُونَ، لاَ يُبَدَّلُ القَوْلُ لَدَيَّ،
Translation (central part):
Allah Almighty said: “These (prayers) are five, and (their reward) is fifty; the matter is not changed with Me.”
Reference: (Sahih al-Bukhari) Number: 349
Brief Explanation:
When Allah Almighty clearly stated in the chapter of the obligation of Salah that "My word cannot be changed," how can it be correct to consider "two prayers are sufficient" as a permanent ruling of Shariah? The reality is that after Islam, five prayers are obligatory.
⑤ The Second Hadith of Musnad Ahmad: Conditions and Outcome of the Thaqif Delegation
17913 - حَدَّثَنَا عَفَّانُ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ حُمَيْدٍ، عَنِ الْحَسَنِ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ، أَنَّ وَفْدَ ثَقِيفٍ قَدِمُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَنْزَلَهُمُ الْمَسْجِدَ لِيَكُونَ أَرَقَّ لِقُلُوبِهِمْ، فَاشْتَرَطُوا عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا يُحْشَرُوا، وَلَا يُعْشَرُوا، وَلَا يُجَبُّوا، وَلَا يُسْتَعْمَلَ عَلَيْهِمْ غَيْرُهُمْ، قَالَ: فَقَالَ: «إِنَّ لَكُمْ أَنْ لَا تُحْشَرُوا، وَلَا تُعْشَرُوا، وَلَا يُسْتَعْمَلَ عَلَيْكُمْ غَيْرُكُمْ»
Translation:
It is narrated from Uthman bin Abi Al-As (may Allah be pleased with him) that the delegation of Thaqif came to the Prophet ﷺ, and he kept them in the mosque so that their hearts might soften. They set conditions with the Prophet ﷺ that they would not be gathered (for Jihad/Resurrection), no zakat would be levied on them, no tribute/tax would be imposed on them, and no ruler other than themselves would be appointed over them. The Prophet ﷺ said: "For you, it is that you will not be gathered (for Resurrection), no zakat will be levied on you, and no ruler other than yourselves will be appointed over you."
Reference: (Musnad Ahmad) Number: 17913
Brief Explanation:
Here also "conditions" came, but this is not a change in Shariah; rather, these are forms of strategy in the stage of invitation. The fundamental pillars and duties of Islam are not abrogated by this, as is explicitly stated in the authentic narrations ahead.
Transmitted text about the chain of narration: شعيب الأرنؤوط: (رجاله ثقات رجال الصحيح)⑥ Interpretation of the Conditions of the Thaqif Delegation: After Islam, they will give charity and also participate in Jihad
3025 - حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ، حَدَّثَنَا إِسْمَاعِيلُ يَعْنِي ابْنَ عَبْدِ الْكَرِيمِ، حَدَّثَنِي إِبْرَاهِيمَ يَعْنِي ابْنَ عَقِيلِ بْنِ مُنَبِّهٍ، عَنْ أَبِيهِ، عَنْ وَهْبٍ، قَالَ: سَأَلْتُ جَابِرًا عَنْ شَأْنِ ثَقِيفٍ إِذْ بَايَعَتْ؟ قَالَ: اشْتَرَطَتْ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَنْ لَا صَدَقَةَ عَلَيْهَا، وَلَا جِهَادَ، وَأَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ ذَلَكَ يَقُولُ: «سَيَتَصَدَّقُونَ، وَيُجَاهِدُونَ إِذَا أَسْلَمُوا»
Translation:
Wahb says: I asked Jabir (may Allah be pleased with him) about the matter of Thaqif when they pledged allegiance. Jabir said: They set a condition with the Prophet ﷺ that neither charity would be taken from them nor would they participate in Jihad. Then Jabir said that he later heard the Prophet ﷺ say: "These people will give charity and participate in Jihad when they accept Islam."
Reference: (Sunan Abi Dawood) Number: 3025 — Al-Albani's ruling: Sahih
Brief Explanation:
This hadith clearly explains that the conditions come as wisdom "before entering Islam," but after Islam, those same people practice the entire religion. The same principle will apply to the narration about "two prayers."
Narrators of the chain (as mentioned in the text):① Al-Hasan ibn al-Sabbah al-Wasiti — Truthful, good in hadith
② Isma'il ibn Abdul Karim al-Yamani — Trustworthy
③ Ibrahim ibn Aqil al-Yamani — Trustworthy
④ Aqil ibn Muqil al-Yamani — Trustworthy
⑤ Wahb ibn Munabbih al-Abnawi — Trustworthy
⑦ The main objective in inviting to Islam: Accepting Islam
12061 - حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِرَجُلٍ: " أَسْلِمْ " قَالَ: أَجِدُنِي كَارِهًا. قَالَ: " أَسْلِمْ، وَإِنْ كُنْتَ كَارِهًا "
Translation:
It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said to a man: "Accept Islam." He said: "I dislike it (my heart does not desire it)." The Prophet (peace be upon him) said: "Accept Islam even if you dislike it."
Reference: (Musnad Imam Ahmad ibn Hanbal) Number: 12061 — Shu'ayb al-Arna'ut: Its chain is authentic according to the criteria of the two Shaykhs
Brief Explanation:
This narration indicates that the primary goal at the beginning of the invitation is "entering into Islam." After that comes the stage of training, explanation of the heart, and adherence to the rulings.
⑧ Some conditions come as encouragement, but after Islam, complete commitment is necessary
1084 - أَخْبَرَنَا إِسْمَعِيلُ بْنُ مَسْعُودٍ، قَالَ: حَدَّثَنَا خَالِدٌ، عَنْ شُعْبَةَ، عَنْ أَبِي بِشْرٍ، قَالَ: سَمِعْتُ يُوسُفَ وَهُوَ ابْنُ مَاهَكَ يُحَدِّثُ، عَنْ حَكِيمٍ قَالَ: «بَايَعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا أَخِرَّ إِلَّا قَائِمًا»
Translation:
Hakim says: "I pledged allegiance to the Messenger of Allah ﷺ that I would not fall down on the ground but remain standing."
Reference: (Al-Sunan lil-Nasa'i) Number: 1084
Brief Explanation:
Such conditions relate to initial acceptance and psychological readiness. This does not mean that the pillars of Islam or obligations are waived; rather, after entering Islam, the entire religion's rulings become applicable.
⑨ The complete form of the narration about "two prayers": the command of five after Islam
Abu Nu'aym Asfahani explained the meaning of the brief narration in Musnad Ahmad fully in "Ma'rifat al-Sahaba" as follows:
7303 - حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَسَنِ(ثقة مأمون)، ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنِي أَبِي، ثنا مُحَمَّدُ بْنُ جَعْفَرٍ، ثنا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ نَصْرِ بْنِ عَاصِمٍ، عَنْ رَجُلٍ، مِنْهُمْ، أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَسْلَمَ أَلَّا يُصَلِّي إِلَّا صَلَاتَيْنِ، فَقَبِلَ ذَلِكَ، فَقَالَ: «إِنْ يُقْبَلْ مِنْهُ فَإِذَا دَخَلَ فِي الْإِسْلَامِ أُمِرَ بِالْخَمْسِ»
A man came to the Prophet ﷺ and accepted Islam on the condition that he would not pray except for two prayers, and the Prophet ﷺ accepted him. Then he said: "If this (initially) is accepted from him, then when he enters Islam, he will be commanded to perform five prayers."
Reference: (Ma'rifat al-Sahaba) by Abu Nu'aym al-Asbahani — No: 7303
Brief Explanation:
This is the decisive addition that makes the issue absolutely clear: after accepting Islam, "five prayers" are obligatory. Therefore, considering "two prayers are sufficient" as a permanent ruling of Shariah is false.
⑩ Quote from Allama Ibn al-Athir: Five prayers obligatory after Islam
Allama Ibn al-Athir also expressed the same meaning as follows:
6671- نصر بن عاصم، عن رجل من الصحابة
(ع) نصر بن عاصم الليثي، عن رجل من الصحابة أنه أتى النبي صلى الله عليه وسلم فأسلم على أن لا يصلي إلا صلاتين فقبل ذلك [1] وقال: إذا دخل في الإسلام أمر بالخمس.
Translation:
Nasr bin Asim Laithi narrates from a companion that a man came to the Prophet ﷺ and accepted Islam on the condition that he would not pray except two prayers. The Prophet ﷺ accepted him and said: "When he enters Islam, he will be commanded to perform five (prayers)."
Reference: (Asad al-Ghabah) Ibn al-Athir — No: 6671
Brief Explanation:
This narration also supports the principle that the condition was initially tolerated, but after Islam, the five prayers become obligatory.
⑪ Imam Ahmad's Fundamental Conclusion: Islam is valid with a defective condition, then the entire Shariah becomes obligatory
Hafiz Ibn Rajab Hanbali has narrated Imam Ahmad's fundamental conclusion in this chapter as follows:
وَأَخَذَ الْإِمَامُ أَحْمَدُ بِهَذِهِ الْأَحَادِيثِ، وَقَالَ: يَصِحُّ الْإِسْلَامُ عَلَى الشَّرْطِ الْفَاسِدِ، ثُمَّ يُلْزَمُ بِشَرَائِعِ الْإِسْلَامِ كُلِّهَا،
Translation:
Imam Ahmad derived from these ahadith and said: "Even with a defective condition, Islam becomes valid, then the person will be bound by the entire Shariah of Islam."
Reference: (Jami' al-'Ulum wal-Hikam) Ibn Rajab
Brief Explanation:
This scholarly principle summarizes the entire discussion. Conditions come at the stage of encouragement, but after accepting Islam, the complete religion becomes obligatory. This does not prove any change in the Shariah.
Conclusion
It is not correct to conclude from the Musnad Ahmad narration about “two prayers” that the Prophet Muhammad ﷺ could change the Shariah according to his own will. The Quran clearly states that the process of selection in religion is blameworthy, there is a severe warning against attributing baseless statements to the Prophet ﷺ, and in the matter of prayers, Allah Almighty has explicitly stated that “My command is not changed.” Furthermore, the complete narration of the same incident (as reported by Abu Nu'aym and Ibn al-Athir) clearly indicates that after initial acceptance, “five prayers” are obligatory. Ibn Rajab has explained Imam Ahmad’s deduction in a fundamental form that despite a “defective condition,” Islam becomes valid, but later adherence to the entire Islam becomes necessary. Therefore, the argument of “chosen by all” or “change in Shariah” is self-made and contrary to the Shariah texts.
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