Sahih Ibn Khuzaymah

It is narrated from Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) that when the Noble Prophet (peace and blessings be upon him) would perform ruku‘, he would recite this supplication, « اللَّهُمَّ لَکَ رَکَعْتُ وَبِکَ آمَنْتُ وَلَکَ أَسْلَمْتُ خَشَعَ لَکَ سَمْعِي وَبَصَرِي وَمُخِّي وَعِظَامِي وَعَصَبِي وَمَاسْتَقَلّتْ بِهٖ قَدَمَيَّ لِلّهِ رَبِّ الْعَالَمِيْن » “O Allah, I have bowed for You, and I have believed in You, and I have submitted to You. You alone are my Lord. My ears, my eyes, my mind, my bones, my nerves, and whatever my feet have carried are all humbled for Allah.” Imam Abu Bakr says that the narration of Masruq from Sayyidah Aisha (may Allah be pleased with her) is also regarding this issue. Similarly, the narration of Mutarrif from Sayyidah Aisha (may Allah be pleased with her) is also present, and Ibrahim bin Abdullah bin Ma‘bad bin Abbas narrates from his father, and he from Sayyiduna Ibn Abbas (may Allah be pleased with them both), in which these words are mentioned: The Noble Prophet (peace and blessings be upon him) said: “Make supplication earnestly in prostration.” From this, it is proven that it is permissible for one who is performing obligatory prayer to supplicate in his prostrations and to strive and exert effort in supplication, even if those supplications are not found in the Noble Qur’an. Because when the Noble Prophet (peace and blessings be upon him) addressed the Companions and commanded them regarding this, they were performing obligatory prayer behind Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him); it was not a voluntary prayer. And in the narration of Ibn Abi Zinad, which he relates with his chain from Sayyiduna Ali bin Abi Talib (may Allah be pleased with him), it is mentioned that when the Noble Prophet (peace and blessings be upon him) would stand for obligatory prayer, he would say « اللهُ أَكْبَرُ », then raise both his hands, then recite this supplication, « وَجَّهْتُ وَجْهِيَ لِلَّذِيْ فَطَرَالسَّمٰوٰتِ وَالْاَرْضَ » “I have turned my face towards the One who created the heavens and the earth.” Then he mentioned the complete supplication. From this, it became clear and established that this supplication is permissible in obligatory prayer, even if the supplication is not found in the Noble Qur’an. Contrary to the assumption of the one who says that if a person supplicates in obligatory prayer with a supplication not found in the Noble Qur’an, his prayer becomes invalid. To the extent that this person claimed that if someone recites « لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَٰهِ » in obligatory prayer, his prayer becomes invalid, and his claim is because the words of « لَاحَوْلَ » are not found in the Noble Qur’an. He assumes that if the worshipper only recites « لَا قُوَّةَ إِلَّا بِاللَٰهِ », then it is permissible because these words are found in the Noble Qur’an. This person will be answered that these words which we have mentioned, that the Noble Prophet (peace and blessings be upon him) used to recite them at the beginning of prayer and in ruku‘, and those words which, soon by the will and intention of Allah, we will mention, are recited when rising from ruku‘, in prostrations, between the two prostrations, and after completing the tashahhud before the salam. And the Noble Prophet’s (peace and blessings be upon him) command to the worshipper that he may supplicate with whatever supplication he wishes after tashahhud—where in the Noble Qur’an are all these supplications? Certainly, the Noble Prophet (peace and blessings be upon him) supplicated at the beginning of prayer, in ruku‘, after rising from ruku‘, in prostrations, and between the prostrations with such words that are not found in the Noble Qur’an. All these evidences are clear texts against the claim of the one who says that the prayer of one who supplicates with non-Qur’anic supplications becomes invalid.