Question # 577: During our childhood days in madrasa, we were taught to recite ‘subhaana rabbi al-azeem wa bi hamhdihi’ in ruku and sujood, that is adding the extra phrase ‘wa bi hamhdihi’; however, now I have heard that this extra should be added, what is the correct opinion?

Bismi-llahi r-raḥmani r-raḥīm,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: The additional phrase “wa bi hamdihi,” which is recited during ruku’ (bowing) and sujood (prostration), has only been mentioned in a hadith narrated by Abu Dawood. Scholars have debated whether this phrase is sahih (authentic) or da’eef (weak). Imam Abu Dawood expressed concern about its authenticity, noting that it was only narrated by individuals from Egypt. Shaykh al-Albani initially classified it as sahih in Sifat al-Salah (The Prophet’s Prayer Described) but later reclassified it as da’eef in Da’eef Sunan Abi Dawood. Other scholars from the Hanbali madhhab, such as Ahmad ibn Hanbal and Ibn Qudamah, as well as scholars from the Shafi’i madhhab, like Ibn Salah, preferred not to use the additional phrase. In contrast, the Shafi’i scholar Imam Nawawi recommended adding the phrase, mentioning that it was transmitted through an unnamed narrator whose identity and reliability are unknown. However, other Shafi’i scholars, including Ibn al-Mulaqqin and Ibn Hibban, argued that the hadith has a reliable and uninterrupted chain of transmission from trustworthy narrators in Egypt. Ultimately, the predominant opinion is that the hadith without this additional phrase is more widely recognized.

Long Answer: The dhikrs that are said during ruku’ (bowing) and making sujood (prostrating) are of three types:

  • Some are common to both and are recited both during ruku’ (bowing) and making sujood (prostrating),
  • Some are recited only during ruku’ (bowing), and
  • Some are recited only while making sujood (prostrating).

The dhikrs that are common to both include the following:

  • It was narrated that ‘Aa’ishah (رضي الله عنها) said: The Prophet (صلى الله عليه و سلم) often used to say when bowing and prostrating: “Subhaanaka Allahumma Rabbana wa bihamdika Allahumma ighfir li (Glory and praise be to you O Allah, our Lord, O Allah forgive me).” (Narrated by al-Bukhari and Muslim).
  • It was narrated from ‘Aa’ishah (رضي الله عنها) that the Messenger of Allah (صلى الله عليه و سلم) used to say when bowing and prostrating: “Subbooh Quddoos Rabb ul-malaa’ikati wa’l-Rooh (Glorified, Holy, Lord of the angels and the Spirit)” (Narrated by Muslim)
  • It was narrated that ‘Awf ibn Maalik al-Ashja’i said: “I prayed qiyam with the Messenger of Allah (صلى الله عليه و سلم) one night. He stood and recited Soorat al-Baqarah, and he did not come to any verse that spoke of mercy, but he paused and asked (for mercy). He did not come to any verse that spoke of punishment, but he paused and sought refuge with Allah. Then he bowed for as long as he had stood, saying whilst bowing: “Subhaana dhi’l-jabarooti wa’l-malakooti wa’l-kibriya’ wa’l-‘azamah (Glory be to the One Who has all power, dominion, magnificence and might).” Then he prostrated for as long as he had stood, and he said something similar when prostrating, then he stood and recited Aal ‘Imran, then he recited soorah by soorah.” (Narrated by al-Nasa’i and Abu Dawood; Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood)

The dhikrs recited only in ruku’ and in sujood are: It was narrated that Hudhayfah (رضي الله عنه) said: “I prayed with the Prophet (صلى الله عليه و سلم) one night, and he started to recite al-Baqarah and I thought: he will bow when he reaches one hundred, but he carried on. Then I thought that he would finish it in the two rak’ahs, but he carried on. Then I thought he would bow after finishing it, but he started to recite al-Nisa’ and recited it all, and then he started to recite Aal ‘Imran and recited it all, reciting with a slow and measured pace. When he reached a verse that spoke of glorifying Allah, he glorified Allah; when he reached a verse that spoke of asking of Him, he asked of Him; when he reached a verse that spoke of seeking refuge with Him, he sought refuge with Him. Then he bowed and started saying, ‘Subhaana Rabbiy al-‘Azeem (Glory be to my Lord the Almighty).” And his bowing was almost as long as his standing. Then he said: “Sami’a Allahu liman hamidah (Allah hears those who praise Him).” Then he stood for a long time, almost as long as he had bowed. Then he prostrated and said, “Subhaan Rabbiy al-A’la (Glory be to my Lord Most High),” and his prostration was almost as long as his standing.” (Narrated by Muslim)

[As for the additional phrase ‘wa bi hamhdihi,’ we have the following narration:] Abu Dawood narrated that ‘Uqbah ibn ‘Aamir (رضي الله عنه) said: When the Messenger of Allah (صلى الله عليه و سلم) bowed, he said:  “Subhaana Rabbiy al-‘Azeem wa bi hamdihi (Glory and praise be to my Lord the Almighty)” three times, and when he prostrated he said: “Subhaana Rabbiy al-A’la wa bi hamdihi (Glory and praise be to my Lord the Most High)” three times.

The scholars differed on whether the additional phrase bi hamdihi (praise) is sahih or da’eef. The narrator of this phrase, Abu Dawood, said: We are afraid that this phrase may not be sound; it was narrated only by the people of Egypt. Shaykh al-Albani classed it as sahih in Sifat al-Salah (The Prophet’s Prayer Described), then later on, he classed it as da’eef in Da’eef Sunan Abi Dawood. It was also rejected by Ibn al-Salah and others, as stated in al-Talkhees al-Habeer. Ibn Qudamah said in al-Mughni: Two reports are narrated from Imam Ahmad, one which says that he accepted it and another which says that he did not accept it. In the report that he did not accept it, the reason given is the fact that the hadith without this additional phrase is more well-known. Ahmad ibn Hanbal was asked about it, according to a report narrated by Ibn al-Mundhir, and he said: “As for me, I do not say bi hamdihi.”

In his Tahqiq, Imam Nawawi [(Shafi’i scholar)] maintains that adding ‘wa bi hamhdihi’ is recommended. This addition is also affirmed by Minhajs’ commentators, Ibn Hajar and Khatib Shirbini. (see Mughni al-Muhtaj; Tuhfat al-Muhtaj). [Their understanding is based on the hadith narrated by ‘Uqbah b. ‘Amir, as mentioned above] … Imam Nawawi mentioned that it is transmitted via “rajul ‘an qawmihi (an unnamed man from his people),” and thus, a majhul [(i.e., narrators whose identities or statuses are unknown] element is present in the isnad. Yet, Ibn al-Mulaqqin demonstrates that the narrator, which Imam Nawawi indicates to be unknown, is, in fact, Iyas b. ‘Amir, as Hafiz Mizzi mentions in Tahdhib al-Kamal. Moreover, Hakim relates from him and said “mustaqim al-isnad” [(meaning the hadith has a reliable and uninterrupted chain of narrators, ensuring that the transmission of the hadith is trustworthy] and Ibn Hibban made tawthiq [(i.e., authenticated or strengthened the status of a narrator)] of him and said “min thiqat al-misriyyin.” [(“from the trustworthy or reliable narrators of Egypt.)] Also, ‘Ijli said “la ba’sa bihi” [(a term used in hadith criticism that translates to “there is no harm in him” or “he is acceptable)] (al-Badr al-Munir) Thereafter, Ibn al-Mulaqqin brings other corroborating reports to strengthen Iyas’s hadith.

(The above reply is based on the following resources:

  • Islamqa.info
  • Islamqa.org)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam