by bowing, prostration, and standing, so nothing else is obligatory. Furthermore, if it were obligatory, it would necessarily include an obligatory dhikr, just as the first standing does. Our evidence is that the Prophet (peace and blessings of Allah be upon him) commanded the one who was poor in his prayer to do it and persisted in performing it; therefore, it falls under the generality of his saying: "Pray as you have seen me praying." As for their saying that Allah did not command it, we say: He has indeed commanded standing, and this is a [form of] standing. Furthermore, the command of the Prophet (peace and blessings of Allah be upon him) must be followed, and he has commanded it. As for their saying it does not include an obligatory dhikr, [this claim] is rejected, and it is invalidated by [the act of] bowing and prostration, for they are two pillars, yet there is no obligatory dhikr in them according to their view.

Section: It is recommended (sunnah) for the Imam to recite the Tasmi' (saying Sami'a Allahu liman hamidah) audibly, just as it is recommended to recite the Takbir audibly, because it is a dhikr that was legislated (7) at the time of transitioning from one pillar [to another], so it is legislated to be recited audibly for the Imam, just like the Takbir.

158 - Issue: He said: "Then he says: Rabbana wa laka al-hamd, mil'a al-samawati wa mil'a al-ard, wa mil'a ma shi'ta min shay'in ba'd (Our Lord, and to You be the praise, filling the heavens and filling the earth, and filling whatever You will of anything besides them)."

Its summary is that it is legislated to say "Rabbana wa laka al-hamd" for every person praying, according to the well-known view from Ahmad, and this is the view of the majority of scholars, including Ibn Mas'ud, Ibn 'Umar, and Abu Hurayrah. This was also the view of al-Sha'bi, Ibn Sirin, Abu Burdah, al-Shafi'i, Ishaq, and Ibn al-Mundhir. There is another narration from Ahmad: the individual praying alone does not say it. He said in the narration of Ishaq, regarding a man praying by himself, when he says: "Sami'a Allahu liman hamidah," does he say: "Rabbana wa laka al-hamd"? He replied: Only the Imam is to combine both of them, and this is not for anyone other than the Imam. The basis for this is that the report did not come regarding it for him (the individual praying), so it was not legislated for him, similar to the saying of "Sami'a Allahu liman hamidah" for the follower (Ma'mum). Malik and Abu Hanifah said: Reciting this is not legislated for the Imam or the person praying alone, due to what Abu Hurayrah narrated that the Prophet (peace and blessings of Allah be upon him) said: "When the Imam says: Sami'a Allahu liman hamidah, then say: Allahumma Rabbana wa laka al-hamd, for whoever's saying coincides with the saying of the angels, he will be forgiven." Agreed upon (1). Our evidence is that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) used to say: "Sami'a Allahu liman hamidah," when he raised his spine from the bowing, then he would say while standing: "Rabbana wa laka al-hamd" (2).