405 Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in Mu'jam al-Kabeer, on the authority of seven Companions. Hence this refutes those who did not accept the specification of the glorifications to three times, such as Ibn al-Qayyim and others.
406 This can be deduced from the ahaadeeth which make it clear that he (sallallaahu 'alaihi wa sallam) used to make his standing, rukoo' and sujood equal in length, as mentioned after this section.
407 A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi.
408 Abu Ishaaq said: subbooh means "the one who is free of any defect", while quddoos means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allaah, Mighty and Sublime, because He is glorified and sanctified by others. (Lisaan al-'Arab)
409 Muslim & Abu 'Awaanah.
410 Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of Allaah: "Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr 110:3)
411 This is an example of use of a general phrase coming after mention of individual items.
412 Muslim, Abu 'Awaanah, Tahaawi & Daaraqutni.
413 Nasaa'i with a saheeh isnaad.
NOTE: Is there proof for combining two or more of these adhkaar in one rukoo', or not ? The scholars have differed about this. Ibn al-Qayyim was uncertain about this in Zaad al-Ma'aad. Nawawi chose the first possibility in al-Adhkaar, saying, "It is best to combine all of these adhkaar if possible, and similarly with the adhkaar of other postures." Abu al-Tayyib Siddeeq Hasan Khan disagreed with him, saying in Nuzul al-Abraar (84), "It is narrated with one of them here, another one there, but I see no evidence for combining. The Messenger of Allaah (sallallaahu 'alaihi wa sallam) would not combine them in one go, but he would say one of them sometimes, another one sometimes; to follow is better than to start something new." This latter view is the correct one, Allaah willing, but it is proved in the Sunnah to lengthen this posture, as well as others, until it is about the length of the standing: hence, if the worshipper wishes to follow the Prophet (sallallaahu 'alaihi wa sallam) in this sunnah, the only way is to combine adhkaar, as Nawawi said, and as Ibn Nasr has related it in Qiyaam al-Layl (76) from Ibn Juraij as done by 'Ataa', or to repeat one of the adhkaar for which there is text for repetition, and this is closer to the Sunnah. Allaah knows best.
414 Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (331).
415 Muslim & Abu 'Awaanah. The forbiddance is general, hence covering both obligatory and voluntary prayers. The addition in Ibn 'Asaakir (17/299/1), "as for voluntary prayers, then there is no harm" is either shaaddh or munkar - Ibn 'Asaakir pointed out a defect in it - so it is not permissible to act according to it.
416 ibid.
417 Bukhaari & Muslim.
418 Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
419 Bukhaari & Abu Daawood; Ar. faqaar: vertebrae, "the bones making up the spine, from the base of the neck to the coccyx" according to Qaamoos; see also Fath al-Baari (2/308).
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