Table of Contents
Introduction
Within the core scriptural narratives of Islam, it is explicitly stated that on the night of the Isra and Mi’raj, Allah initially prescribed fifty daily prayers as obligatory for Muslims. However, this account presents a theological peculiarity: Allah—described as the All-Knowing and possessing perfect wisdom—issued this decree, yet, when Prophet Muhammad descended to the lower heavens, he was advised by Prophet Musa (Moses) to return and negotiate with Allah for a reduction in the number of prayers. Consequently, Prophet Muhammad repeatedly ascended to Allah’s presence and engaged in successive negotiations, each time securing a further reduction in the prescribed number of daily prayers.
The Omniscient Musa
This raises a critical theological question: within the Islamic tradition, does this imply that Prophet Musa possessed greater practical wisdom than Allah? According to the hadith tradition, Allah initially mandated fifty daily prayers. The Prophet met Moses then. Upon hearing this from Prophet Muhammad, Musa challenged the feasibility of Allah’s direct command. He suggested that Muhammad should appeal for a revision of the divine decree—effectively urging a negotiation over Allah’s command. The narration even analogizes this interaction to bargaining over goods in a marketplace. On the advice of the omniscient Musa Prophet, the omniscient Musa, on the advice of the Prophet, Prophet Muhammad reduced the amount of prayer with Allah like the bargaining of kachki fish in the raw market. From this sequence, it might be inferred—at least narratively—that Musa’s counsel superseded Allah’s initial prescription., since the Prophet Moses raised objections about the prescribed prayer of Allah and advised to reduce it. Yet, the Qur’an asserts: [1] [2] [3] –
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ٧٧
[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration.
— Saheeh International
This has been Our Way with the Messengers whom We sent before you.1 You will find no change in Our Way.
— A. Maududi (Tafhim commentary)
(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
— M. Pickthall
(This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways.
— A. Yusuf Ali
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًۭا ٢٣
[This is] the established way of Allāh which has occurred before. And never will you find in the way of Allāh any change.
— Saheeh International
Such is Allah’s Way that has come down from the past.1 Never shall you find any change in the Way of Allah.
— A. Maududi (Tafhim commentary)
It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change.
— M. Pickthall
(Such has been) the practice (approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah.
— A. Yusuf Ali
ٱسْتِكْبَارًۭا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًۭا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا ٤٣
[Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people. Then do they await except the way [i.e., fate] of the former peoples? But you will never find in the way [i.e., established method] of Allāh any change, and you will never find in the way of Allāh1 any alteration.2
— Saheeh International
They began to wax even more proud on earth and contrived evil designs although the contriving of evil designs only overtakes their authors. Are they waiting, then, for anything except what happened to the nations before them?1 You shall not find any change in the Way of Allah; and you shall not find anything that can ever alter the Way of Allah.
— A. Maududi (Tafhim commentary)
(Shown in their) behaving arrogantly in the land and plotting evil; and the evil plot encloseth but the men who make it. Then, can they expect aught save the treatment of the folk of old? Thou wilt not find for Allah’s way of treatment any substitute, nor wilt thou find for Allah’s way of treatment aught of power to change.
— M. Pickthall
On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients were dealt with? But no change wilt thou find in Allah’s way (of dealing): no turning off wilt thou find in Allah’s way (of dealing).
— A. Yusuf Ali
It remains speculative what, if any, divine censure was directed toward Musa for what could be construed as theological audacity. Nevertheless, the narrative records that Allah ultimately reduced the number of obligatory prayers in response to Muhammad’s repeated petitions. This progression implies, within the logic of the account, that Allah revised what would otherwise appear to have been an initial overestimation. Otherwise, there would be no rationale for reducing the number in the first place. If the commandment of 50 times prayer is Allah, and it is a well-thought-out decision taken by the infinite knowledge of Allah, then Allah corrects his mistake on the advice of Musa, then it must be understood that Allah is also wrong. This raises a profound theological dilemma regarding divine infallibility. [4] –
Reference : Sahih al-Bukhari 3342
In-book reference : Book 60, Hadith 17
USC-MSA web (English) reference : Vol. 4, Book 54, Hadith 429
English:
Narrated Anas bin Malik (RA):
Abu Dhar (RA) used to narrate that Allah’s Messenger (ﷺ) said: While I was in Makkah, the roof of my house was opened and Jibril (Gabriel, peace be upon him) descended, opened my chest, and washed it with Zamzam water. Then he brought a golden tray filled with wisdom and faith, poured its contents into my chest, and closed it up. He then took my hand and ascended with me to the nearest heaven. When we reached the nearest heaven, Jibril asked the gatekeeper to open the gate. The gatekeeper asked, “Who is it?” Jibril replied, “It is Jibril.” He asked, “Is there anyone with you?” Jibril said, “Yes, Muhammad (ﷺ) is with me.” He asked, “Has he been sent for?” Jibril replied, “Yes.” The gate was opened. When we ascended, we saw a man on his right with groups of people and on his left with groups of people. When he looked to his right, he laughed, and when he looked to his left, he wept. He said, “Welcome, O pious Prophet and pious son!” I asked, “O Jibril, who is this?” He replied, “This is Adam (AS), and those on his right are the people of Paradise, and those on his left are the people of Hell.” Then Jibril ascended with me to the second heaven, and the same questioning occurred.
Anas (RA) said: Abu Dhar (RA) mentioned that the Prophet (ﷺ) met Idris, Musa (Moses), ‘Isa (Jesus), and Ibrahim (Abraham) in the heavens, though he did not specify in which heaven each was, except that he saw Adam in the nearest heaven and Ibrahim in the sixth heaven.
When we passed Idris, he said, “Welcome, O pious Prophet and pious brother!” I asked Jibril, “Who is he?” He said, “This is Idris (AS).” Then we passed Musa (AS), who said, “Welcome, O pious Prophet and pious brother!” Then ‘Isa (AS) said the same, and Ibrahim (AS) said, “Welcome, O pious Prophet and pious son!”
Ibn Shihab said: Ibn Hazm told me that Ibn ‘Abbas and Abu Yahya Al-Ansari (RA) said that the Prophet (ﷺ) said: Then Jibril ascended with me till we reached a level where I could hear the creaking of pens.
Ibn Hazm and Anas bin Malik (RA) narrated that the Prophet (ﷺ) said: Then Allah enjoined fifty prayers upon me. When I returned and passed by Musa (AS), he asked, “What has your Lord enjoined upon your nation?” I said, “Fifty prayers.” He said, “Go back to your Lord and ask for a reduction, for your nation will not be able to bear it.” I went back, and Allah reduced it by half. I returned to Musa, and he told me to go back again. Allah reduced it by half again. This happened repeatedly until Allah said, “They are five prayers but equal in reward to fifty. My word does not change.” When I returned to Musa, he told me to ask for further reduction, but I said, “I am too shy before my Lord.” Then Jibril took me to the Sidrat-ul-Muntaha, whose colors were beyond description. I was then admitted into Paradise, where I saw bricks of gold and silver and its soil was like musk.
Grade: Sahih (Authentic)
Narrator: Anas bin Malik (RA)
Arabic:
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ أَبَا ذَرٍّ رَضِيَ اللَّهُ عَنْهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: “فُتِحَ سَقْفُ بَيْتِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ، فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا، فَأَفْرَغَهُ فِي صَدْرِي، ثُمَّ أَطْبَقَهُ، ثُمَّ أَخَذَ بِيَدِي فَعَرَجَ بِي إِلَى السَّمَاءِ الدُّنْيَا، فَاسْتَفْتَحَ جِبْرِيلُ، فَقِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ ﷺ، قِيلَ: أَوَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ، قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ، فَفُتِحَ، فَإِذَا أَنَا بِآدَمَ، فَإِذَا هُوَ يَرْحَبُ بِي، وَإِذَا بَيْنَ يَدَيْهِ أَرْوَاحُ نَسَمِ بَنِيهِ، فَنَظَرَ قِبَلَ يَمِينِهِ فَضَحِكَ، وَنَظَرَ قِبَلَ شِمَالِهِ فَبَكَى … ثُمَّ عَرَجَ بِي جِبْرِيلُ حَتَّى أَتَيْنَا إِدْرِيسَ، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ، فَقُلْتُ: مَنْ هَذَا؟ قَالَ: إِدْرِيسُ … ثُمَّ عَرَجَ بِي حَتَّى سَمِعْتُ صَرِيفَ الأَقْلَامِ، فَفُرِضَتْ عَلَيَّ خَمْسُونَ صَلاَةً، فَرَجَعْتُ، فَمَرَرْتُ عَلَى مُوسَى، فَقَالَ: مَا فَرَضَ رَبُّكَ عَلَى أُمَّتِكَ؟ قُلْتُ: خَمْسِينَ صَلاَةً، قَالَ: ارْجِعْ إِلَى رَبِّكَ فَسَلْهُ التَّخْفِيفَ … فَقَالَ: هِيَ خَمْسٌ وَهِيَ بِخَمْسِينَ، لاَ يُبَدَّلُ الْقَوْلُ لَدَيَّ … ثُمَّ أُدْخِلْتُ الْجَنَّةَ، فَإِذَا فِيهَا لُؤْلُؤٌ وَتُرَابُهَا الْمِسْكُ.
Calculation of the five times prayer time
Let us now examine a quantitative assessment. In Islam, the total time it takes to perform five daily prayers with congregation in a mosque depends on some things, such as:
- The length of each prayer (the Imam’s Qiraat is small or large),
- When going to and from the mosque,
- The time between the Azan and the congregation,
- Going to the congregation early (Sunnat prayer, praying, etc.).
Nonetheless, a representative average can be estimated.
Average time calculation (per time)
| Prayer | Ablution (minutes) | Approx. time in congregation (minutes) | Approx. time alone (minutes) | Details | Average (Ablution + Prayer) (minutes) approx. |
|---|---|---|---|---|---|
| Fajr | 5–7 | 10–15 | 5–10 | 2 Rak‘ah Sunnah, 2 Rak‘ah Fard, Duʿā | 15–17 |
| Dhuhr | 5–7 | 20–25 | 15–20 | 4 Rak‘ah Sunnah, 4 Rak‘ah Fard, 2 Rak‘ah Sunnah, 2 Rak‘ah Nafl, Duʿā | 22–27 |
| Asr | 5–7 | 15–20 | 10–15 | 4 Rak‘ah Fard, 4 Rak‘ah Sunnah, Duʿā | 15–22 |
| Maghrib | 5–7 | 10–15 | 7–12 | 3 Rak‘ah Fard, 2 Rak‘ah Sunnah, Duʿā | 15–22 |
| Isha | 5–7 | 25–40 | 15–25 | 4 Rak‘ah Sunnah, 4 Rak‘ah Fard, 2 Rak‘ah Sunnah, 1–3 Rak‘ah Witr, 2 Rak‘ah Nafl, Duʿā | 30–34 |
Total time (as on average)
- Fajr: 15-17 = 16 minutes
- Zohar: 22-27 = 24 minutes
- Asar: 15-22 = 18 minutes
- Maghrib: 15-22 = 18 minutes
- Esha: 30-34 = 32 minutes
Total sum
16 + 24 + 18 + 18 + 32 = 108 minutes, ie About 1 hour 48 minutes per day.
Fifty times of prayer time
On average, the performance of the five daily prayers requires approximately 108 minutes. . . . Some may be less, and some may be more. So it took time to pray fifty times 1080 minutes That is 18 hours. A person’s time is 24 hours a day. If you sleep for six hours, you have to pray the entire time except for the rest of the time. There was no time to urinate and even urinate.
Conclusion
From the foregoing quantitative analysis, it becomes evident that the decision of fifty times obligatory prayer for Muslims in the beginning of the fifty times amounted, in practical terms, to an entirely unfeasible directive.. It was only due to Musa’s intervention that the decree was moderated to a practicable level. Otherwise, it would not have been possible for any Muslim to accept such a bull. Without such moderation, even the most devout believer might have found adherence untenable. Thus, the narrative—if taken literally—paradoxically casts Musa as a protector of both Allah’s decree and the continuity of Islam. If Musa had not been on that day, the red light of Islam would have been lit that day.