The Tasmī’ and Tahmīd in Ruku' of Solāh
Question: I read in a flyer that when finishing ruku’, the imām and the one who is praying behind him should both say “Sami‘âllāhu liman hamidah (Allāh hears the one who praises Him)” then after that those who are following the imām should say “Allāhumma Rabbanā lakal-hamd (O Allāh, our Lord, to You be praise).” This is different from what we grew up with, which is that the imām only should say “Sami ‘âllāhu liman hamidah,” and those who are praying behind him should respond: “Allāhumma Rabbanā lakal-hamd.” Please advise us, Jazakumullah Khairan Kathira.
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.
Firstly: Tasmī’ saying: Sami ‘âllāhu liman hamidah when rising from sujud and Tahmīd, the Praising Allāh by saying: Allāhumma Rabbanā wa lakal-hamd when in ‘iktidal (standing up straight) are Sunnah and are mustahabb according to the majority of scholars.
The Hanbalis are of the view that they are obligatory.
Ibn Qudamah (rahimahullāh) said:The well known view of Ahmad (rahimahullāh) is that the Takbir (saying “Allāhu akbar”) when going down and rising up, the Tasbih during ruku’ and sujud, Tasmi saying “Sami‘âllāhu liman hamidah” and Tahmid “Rabbanā wa lakal-hamd” in solāt, and Supplication of Forgiveness: “Rabb ighfir li” between the two Sajdahs and the First Tashahhud are all obligatory.
This is also the view of Ishaq and Dawud (rahimahullāh).
And it was narrated in another report from Ahmad that it is not obligatory. This is the view of the majority of fuqaha’, because the Prophet (Sallallāhu `alayhi wasallam) did not teach it to the one who did not pray properly, and it is not permissible to delay the explanation from the time when it is needed.
The evidence that it is obligatory:
1-The Prophet (Sallallāhu `alayhi wasallam) enjoined it, and his command means that something is obligatory.
2-Rasūlullāh (Sallallāhu `alayhi wasallam) did it, and he said: “Solāh as you have seen me Solāh”. [Bukhāri and Ahmad]
3-‘Ali ibn Yahya ibn Khallad (radiyallāhu`anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “No one’s prayer is complete unless he does wudhu’ … then says ‘Sami’ âllāhu liman hamidah,’ until he is standing up straight.” [Recorded by Abu Dawud (857)]
4-The points at which these adhkār are recited are pillars or essential parts of the solāh; therefore the dzikir at these points is obligatory, as in the case of standing.
The hadith quoted indicated the Prophet (Sallallāhu `alayhi wasallam) was teaching. It is something that must be accepted, but the Prophet (Sallallāhu `alayhi wasallam) did not teach him all the obligatory parts of the solāt. This is to be understood as meaning that he taught him which he saw him doing badly.
Ibn Qudāmah (rahimahullāh) states: “If one forgets something among the obligatory adhkār like the Tasbīh in the Rukū’ and Sujūd, and Seeking Forgiveness ‘Rabbighfir li’ during Between the Two Sajdahs, and the Tahmid of ‘Rabbana walakal-hamd’, then he should not go back to them once he has moved from the position where he should say it; rather, he should continue his solat and perform Sujud Sahwi (Prostration for Forgetfulness) because of leaving it, by analogy to leaving the Tashahhud.”
Secondly: The fuqaha’ are unanimously agreed that the person who is praying alone should say both Tasmī’ and Tahmīd. So he should say Sami ‘âllāhu liman hamidah when he rises from bowing and when he has stood up straight he should say Rabbanā wa lakal-hamd.
This unanimous agreement was narrated by al-Tahawi in Sharh Ma‘āni al-Athār (1/240) and Ibn ‘Abd al-Barr in al-Istidhkār (2/178).
But in al-Mughni (1/548) there is something which indicates that there is a difference of opinion on this matter. But they differed as to what is prescribed for the imām and for the one praying behind the imām.
In the case of the imām leading the Solāh .
The Hanafis and Malikis are of the view that he should say Tasmī’ only, and it is not Sunnah for him to say Rabbana lakal-hamd. While the Shafi’es and Hanbalis are of the view that the imām should say both Tasmī’ and Tahmīd.
The more correct view is the latter one, because it was narrated that Abu Hurayrah (radiyallāhu‘anhu) said:
“When the Messenger of Allāh (Sallallāhu `alayhi wasallam) said Sami ‘âllāhu liman hamidah, he (Sallallāhu `alayhi wasallam) would say Allāhumma Rabbanā wa lakal-hamd.”
[Narrated by al-Bukhari (795) and Muslim (392)]
Al-Hāfiz ibn Hajar Asqalani (rahimahullāh) stated that the fact that it is mustahabb for the imām to say tahmīd may be understood from this hadīth and others. [Fathul-Bāri (2/367)]
In the case of the one praying behind the imām.
The majority of scholars, Hanafi, Maliki and Hanbali, are of the view that the person praying behind the imām should limit himself to the tahmīd: Rabbanā wa lakal-hamd only, and he should not say Sami ‘âllāhu liman hamidah.
But the Shafi’es disagreed with them and said that it is mustahabb for the person praying behind the imām to say both the Tasmī’ and the Tahmīd. [See: al-Hāwi li’l-Fatāwa (1/35) by al-Suyuti].
The view of the majority: that the person praying behind the imām should limit himself to the tahmīd: Rabbanā wa lakal-hamd only, and he should not say Sami ‘âllāhu liman hamidah.
Shaykh Ibn ‘Uthaymeen (rahimahullāh) said:
When the imām says Sami ‘âllāhu liman hamidah, the one who is praying behind him should not say Sami ‘âllāhu liman hamidah, because the Prophet (Sallallāhu 'alayhi wa sallam) said:
“The imam is appointed to be followed, so when he says takbīr, then say takbīr, when he bows, then bow, when he prostrates, then prostrate, and when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa lakal-hamd.”
The Prophet (Sallallāhu `alayhi wasallam) said, “When he says Takbīr, then say Takbīr,” and “when he says Sami ‘âllāhu liman hamidah, then say Rabbana wa lakal-hamd”. Thus the Prophet (Sallallāhu `alayhi wasallam) differentiated between the takbīr and the Tasmī’. With regard to the Takbīr, we say what he says, but with regard to the Tasmī’ we do not say what he says, because his words “when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa lakal-hamd” are tantamount to saying: when he says Sami ‘âllāhu liman hamidah, do not say Sami ‘âllāhu liman hamidah, rather say Rabbanā wa lakal-hamd. This is based on the context of the hadīth in which he says, “When he says takbīr, then say takbīr.”
As for those scholars who say that he should say Sami ‘âllāhu liman hamidah and Rabbanā wa laka’l-hamd, this is a weak argument. No opinion should be accepted in all cases or rejected in all cases until it is measured against the Qur’an and Sunnah.
[Liqa’ al-Bāb il-Maftūh (1/320)]
[See: al-Mughni (1/548), al-Umm (1/136), al-Muhalla (1/35), al-Mawsū’ah al-Fiqhiyyah (27/93-94)]
Thus it will be clear to you that there is a difference of opinion among the scholars concerning this issue, and it is not strange that some leaflets will state the view of some of the scholars.
And Allāh Almighty knows best.