Imām Abū Muḥammad Ibn Ḥazm (رحمه الله) said:
"It is recommended for every person in prayer that if he passes by a verse of mercy, he should ask Allah, the Most High, from His bounty, and if he passes by a verse of punishment, he should seek refuge with Allah—Mighty and Majestic—from the Fire.”
Then, he narrated with his chain the ḥadīth of Ḥudhayfah (رضي الله عنه) mentioned in this chapter. He also reported with an authentic chain from ʿĀ’ishah (رضي الله عنها) that she once recited the verse:
"But Allah has been gracious to us and has saved us from the torment of the scorching fire." (Al-Ṭūr: 27)
She then said: “Bestow Your grace upon me and save me from the torment of the scorching fire.”
He also reported from ʿAbd Khayr that he said:
“I heard ʿAlī ibn Abī Ṭālib (رضي الله عنه) reciting in prayer:
"Glorify the Name of your Lord, the Most High." (Al-Aʿlā: 1), so he said: ‘Subḥāna Rabbī al-Aʿlā (Glory be to my Lord, the Most High).’”
And from Abū Mūsā al-Ashʿarī (رضي الله عنه), that he recited in Jumuʿah prayer:
"Glorify the Name of your Lord, the Most High" (Al-Aʿlā: 1), so he said: ‘Subḥāna Rabbī al-Aʿlā.’
And from Ibn ʿAbbās (رضي الله عنهما) that when he recited:
"Is He (Allah) not Able to give life to the dead?" (Al-Qiyāmah: 40)
He would say: ‘Indeed, O Allah!’
And when he recited:
"Glorify the Name of your Lord, the Most High" (Al-Aʿlā: 1)
He would say: ‘Subḥāna Rabbī al-Aʿlā.’
And from ʿAlqamah, that when he recited:
"My Lord, increase me in knowledge." (Ṭā-Hā: 114)
He said: ‘My Lord, increase me in knowledge.’
And from Ḥujr (bin Qays) al-Madarī, that he would be praying, and when he recited:
"Have you considered what you emit (semen)? (58) Is it you who create it, or are We the Creator?" (Al-Wāqiʿah: 58-59)
He said: ‘Rather, You are the Lord.’
Thus concludes the words of Ibn Ḥazm (رحمه الله) in summary (al-Muhalla 4/118-9).
The eminent scholar al-Shawkānī (رحمه الله تعالى) said regarding the statement:
"So he recited it slowly and deliberately; when he passed by a verse that contained glorification (tasbīḥ), he glorified (Allah); when he passed by a verse that contained a supplication, he supplicated; and when he passed by a verse that contained seeking refuge, he sought refuge”—his exact words were:
“This indicates the recommendation (istihbāb) of reciting in a deliberate and measured manner, of glorifying (Allah) when passing by a verse of glorification, of supplicating when reading a verse that contains a supplication, and of seeking refuge when reciting a verse that contains seeking refuge. The apparent meaning suggests that these matters are recommended for every reciter, without distinction between one who is praying and one who is not, or between an imām, an individual praying alone, and a follower (in congregational prayer). This is also the position of the Shāfiʿiyyah.” (End quote, Nayl al-Awtār 2/266)
The compiler (Shaykh Muhammad ibn Ali ibn Ādam al-Ethiopī, may Allah pardon him) said:
“The apparent approach of the author (رحمه الله) suggests that he aligns with the stance of the majority, who hold that these actions are recommended for every person in prayer, as he mentioned the ruling in an unrestricted manner and did not confine it to voluntary prayers. This is the strongest view in my opinion, and there is no evidence for those who claim that doing so in the obligatory prayer is disliked. As for the fact that the Prophet (ﷺ) did not do so in the obligatory prayer, this is because he was leading the prayer as an imām, and he feared causing hardship due to prolongation. Likewise, an imām should refrain from doing so if he fears prolonging the prayer for the congregation. And Allah, the Most High, knows best what is correct, and to Him is the return and final destination.”
“I only seek to rectify matters as much as I am able. And my success is only through Allah; upon Him I rely, and to Him I turn in repentance.”
- Kitāb al-Thakīrah al-Uqbah Fī Sharh al-Mujtabah 12/631-2
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