Written by: Abu Saeed Salafi
The follower should indeed say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" as narrated by Sayyiduna Abu Hurairah (رضي الله عنه):
"When the Messenger of Allah (ﷺ) stood for prayer, he would say 'Allahu Akbar' when he stood up, then he would say 'Allahu Akbar' when he bowed, and when he raised his back from the bowing position, he would say 'Sami' Allahu Liman Hamidah,' and while standing, he would say 'Rabbana Lakal Hamd.'"
[Sahih al-Bukhari: 789]
In light of this Hadith, it is clear that following the Prophet (ﷺ) means that every worshiper, whether the Imam, follower, or individual, should say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" after raising their head from Ruku'. This is because the Prophet (ﷺ) said:
"Pray as you have seen me praying."
[Sahih al-Bukhari: 931]
When the Prophet (ﷺ) said "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," every worshiper should say these words in accordance with his command.
Hafiz Nawawi (رحمه الله) mentions this Hadith in the same context, stating:
"This Hadith, combined with others, implies that every worshiper should combine both 'Sami' Allahu Liman Hamidah' and 'Rabbana Lakal Hamd.' This is because 'Sami' Allahu Liman Hamidah' is a remembrance recommended for the Imam, so it is also recommended for the follower, just as Tasbih is recommended in Ruku' and other positions for both. Moreover, the foundation of prayer is that no part of it should be devoid of remembrance. If the worshiper does not say both phrases upon rising and standing upright, one of these states would be devoid of remembrance..."
[Al-Majmoo' Sharh al-Muhadhdhab by Nawawi: 3/20]
It is evident that the follower’s prayer is akin to the Imam’s prayer, except for those instances where an exception is proven. No exception is proven regarding "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ". Some people, relying on analogies, prevent the follower from saying these words. Their evidence is as follows:
Sayyiduna Abu Hurairah (رضي الله عنه) narrated that the Prophet (ﷺ) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' you should say 'اللهم ربنا لك الحمد.'"
[Sahih al-Bukhari: 796; Sahih Muslim: 4090]
In another narration, it is stated:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'اللهم ربنا ولك الحمد.'"
[Sunan al-Daraqutni: 1/338, Hadith: 1271, and its chain is Hasan]
Sayyiduna Abdullah ibn Mas'ud (رضي الله عنه) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'اللهم ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/252, with a Sahih chain]
However, this Hadith and narration do not prohibit the follower from saying "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," but rather inform the follower of the time and place to say "ربنا لك الحمد" after the Imam says "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," similar to how the time and place for saying "Ameen" after the Imam says "غير المغضوب عليهم ولا الضالين" is specified.
[Sahih al-Bukhari: 782]
This is exactly the situation in this matter as well. Therefore, deriving the ruling that the Imam should not say "ربنا لك الحمد" or that the follower should not say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" from the mentioned Hadith and narration is incorrect.
Hafiz Nawawi (رحمه الله) refutes this inference, stating:
"As for the response to the Prophet's (ﷺ) statement 'When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' you should say 'ربنا لك الحمد,' our scholars say: This means that you should say 'ربنا لك الحمد' along with what you already know about saying 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.' This is because the Sahabah used to hear the Prophet (ﷺ) say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' loudly, as the Sunnah is to say it aloud, but they did not hear him say 'ربنا لك الحمد' because he used to say it silently, as explained earlier. The Sahabah knew the Prophet’s (ﷺ) command: 'Pray as you have seen me praying,' along with the general principle of following him (ﷺ) in all matters. Thus, they used to say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' with him (ﷺ), so there was no need to command it, while they were unaware of 'ربنا لك الحمد,' hence they were commanded to say it. And Allah knows best!"
[Al-Majmoo' Sharh al-Muhadhdhab by Nawawi: 3/420]
The commentator of Bukhari, Hafiz Ibn Hajar (773-852 AH) states:
"It has been argued that the Imam should not say 'ربنا لك الحمد' and that the follower should not say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' because this is not mentioned in this narration, as reported by Imam Tahawi. This is the view of Imam Malik and Imam Abu Hanifah. However, this view is questionable because there is nothing in the Hadith that negates (the Imam's saying 'ربنا لك الحمد' or the follower's saying 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ'). Instead, the Hadith clarifies that the follower should say 'ربنا لك الحمد' after the Imam has said 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.' In practice, this is indeed the case because the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' while rising from Ruku', and the follower says 'ربنا لك الحمد' when standing upright. Thus, the follower's 'ربنا لك الحمد' naturally follows the Imam's 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' as the Hadith states. This issue is similar to the matter of saying 'Ameen' after the Imam says 'غير المغضوب عليهم ولا الضالين,' where it is not required that the Imam refrain from saying 'Ameen' after 'ولا الضالين'..."
[Fath al-Bari by Ibn Hajar: 2/283]
For further details, refer to Allama Suyuti's book "Al-Hawi lil Fatawi" (1/32).
Our position is further supported by another wording of the same Hadith:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should also say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.'"
[Sunan al-Daraqutni: 1/338, Hadith: 127, and its chain is Hasan]
Similarly, the great Tabi'i Imam Muhammad bin Sirin (رحمه الله) (33-110 AH) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ, ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/252; Sunan al-Daraqutni: 1/344, with a Sahih chain]
Imam Tirmidhi (رحمه الله) said:
"This is the view of Imam Shafi'i (150-204 AH) and Imam Ishaq bin Rahwayh (161-238 AH)."
[Sunan at-Tirmidhi, under Hadith: 267]
On the contrary, Imam Aamir Sha'bi (رحمه الله) (d. after 100 AH) said:
"The people behind the Imam should not say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' but rather they should only say 'اللّهم ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/225, with a Sahih chain]
This is also the view of Imam Ahmad bin Hanbal (رحمه الله) (164-241 AH).
[Masail al-Imam Ahmad wa Ishaq: 852]
According to our research, the Ijtihad of Imam Aamir Sha'bi and Imam Ahmad bin Hanbal (رحمه الله) is considered weaker. These two respected Imams are rewarded for their Ijtihad and excused before Allah. Muslims should adopt the same attitude towards the Ijtihad of trustworthy Imams of the religion. May Allah grant us the ability to follow the path of truth. Ameen!
Conclusion:
Based on the Ahadith, the correct and most preferable position is that the follower should also say
A Lie Attributed to Sayyiduna 'Umar (رضي الله عنه)!
By: Abu al-Hasan Muhammadi
Allama Abu al-Fath Muhammad bin Abdul Kareem bin Ahmad al-Shahrastani (d. 548 AH) exposes the falsehood of a Rafidi liar, Ibrahim bin Yasar bin Hani al-Nazzam, while documenting his life:
"This Rafidi liar claimed that: 'Umar (رضي الله عنه) struck the stomach of Fatimah (رضي الله عنها) on the day of allegiance, causing her to miscarry. He was shouting, 'Burn her house along with those inside,' while only 'Ali, Fatimah, Hasan, and Husayn (عليهم السلام) were inside.'"
[Al-Milal wan-Nihal by Al-Shahrastani: 1/57; Al-Wafi bil-Wafayat by Al-Safadi (d. 764 AH): 5/347]
Rafidi Shiites use this narration to curse the Rightly Guided Caliph Sayyiduna 'Umar (رضي الله عنه). However, there is no chain of narration for this story leading to Ibrahim bin Yasar or from him to Sayyiduna 'Umar (رضي الله عنه) in any book in the world. This narration is a blatant lie and a fabrication by the accursed Satan. Using such unfounded, baseless narrations to propagate against the Sahabah (رضي الله عنهم) is sheer foolishness.
Ibrahim bin Yasar bin Hani al-Nazzam held corrupt beliefs and was greatly influenced by Greek philosophy. He adhered to the Mu'tazili sect, and the Nazzamiyah sect emerged under his name.
Hafiz al-Dhahabi (رحمه الله) (673-748 AH) writes about Ahmad bin Muhammad bin Abi Darim Abu Bakr Kufi (d. 351 AH) based on a reference from Abu al-Hasan Muhammad bin Ahmad bin Hammad bin Sufyan Kufi Hafiz (d. 384 AH):
"He was upright for most of his life, but towards the end, he was often found listening to criticisms against the Sahabah. I was present when someone was reading to him that 'Umar (رضي الله عنه) struck Fatimah (رضي الله عنها) until she miscarried Muhsin.'"
[Mizan al-I'tidal by al-Dhahabi: 1/139, no. 552]
It should be noted that Hafiz al-Dhahabi (رحمه الله) wrote about this Ibn Abi Darim:
"He was a Rafidi liar."
[Mizan al-I'tidal by al-Dhahabi: 1/139]
Imam al-Hakim (رحمه الله) said about him:
"He was a Rafidi and unreliable."
[Same source]
Only the devil could have been the one reading this lie to that Rafidi. There is no chain of narration for this story, neither in Shiite books nor in the books of Ahl al-Sunnah. The Rafidi Shiites should provide a chain of narration for this lie attributed to Sayyiduna 'Umar bin al-Khattab (رضي الله عنه), or else repent, for Allah's punishment is severe and His torment is painful.
The follower should indeed say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" as narrated by Sayyiduna Abu Hurairah (رضي الله عنه):
"When the Messenger of Allah (ﷺ) stood for prayer, he would say 'Allahu Akbar' when he stood up, then he would say 'Allahu Akbar' when he bowed, and when he raised his back from the bowing position, he would say 'Sami' Allahu Liman Hamidah,' and while standing, he would say 'Rabbana Lakal Hamd.'"
[Sahih al-Bukhari: 789]
In light of this Hadith, it is clear that following the Prophet (ﷺ) means that every worshiper, whether the Imam, follower, or individual, should say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" after raising their head from Ruku'. This is because the Prophet (ﷺ) said:
"Pray as you have seen me praying."
[Sahih al-Bukhari: 931]
When the Prophet (ﷺ) said "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," every worshiper should say these words in accordance with his command.
Hafiz Nawawi (رحمه الله) mentions this Hadith in the same context, stating:
"This Hadith, combined with others, implies that every worshiper should combine both 'Sami' Allahu Liman Hamidah' and 'Rabbana Lakal Hamd.' This is because 'Sami' Allahu Liman Hamidah' is a remembrance recommended for the Imam, so it is also recommended for the follower, just as Tasbih is recommended in Ruku' and other positions for both. Moreover, the foundation of prayer is that no part of it should be devoid of remembrance. If the worshiper does not say both phrases upon rising and standing upright, one of these states would be devoid of remembrance..."
[Al-Majmoo' Sharh al-Muhadhdhab by Nawawi: 3/20]
It is evident that the follower’s prayer is akin to the Imam’s prayer, except for those instances where an exception is proven. No exception is proven regarding "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ". Some people, relying on analogies, prevent the follower from saying these words. Their evidence is as follows:
Sayyiduna Abu Hurairah (رضي الله عنه) narrated that the Prophet (ﷺ) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' you should say 'اللهم ربنا لك الحمد.'"
[Sahih al-Bukhari: 796; Sahih Muslim: 4090]
In another narration, it is stated:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'اللهم ربنا ولك الحمد.'"
[Sunan al-Daraqutni: 1/338, Hadith: 1271, and its chain is Hasan]
Sayyiduna Abdullah ibn Mas'ud (رضي الله عنه) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'اللهم ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/252, with a Sahih chain]
However, this Hadith and narration do not prohibit the follower from saying "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," but rather inform the follower of the time and place to say "ربنا لك الحمد" after the Imam says "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ," similar to how the time and place for saying "Ameen" after the Imam says "غير المغضوب عليهم ولا الضالين" is specified.
[Sahih al-Bukhari: 782]
This is exactly the situation in this matter as well. Therefore, deriving the ruling that the Imam should not say "ربنا لك الحمد" or that the follower should not say "سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ" from the mentioned Hadith and narration is incorrect.
Hafiz Nawawi (رحمه الله) refutes this inference, stating:
"As for the response to the Prophet's (ﷺ) statement 'When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' you should say 'ربنا لك الحمد,' our scholars say: This means that you should say 'ربنا لك الحمد' along with what you already know about saying 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.' This is because the Sahabah used to hear the Prophet (ﷺ) say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' loudly, as the Sunnah is to say it aloud, but they did not hear him say 'ربنا لك الحمد' because he used to say it silently, as explained earlier. The Sahabah knew the Prophet’s (ﷺ) command: 'Pray as you have seen me praying,' along with the general principle of following him (ﷺ) in all matters. Thus, they used to say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' with him (ﷺ), so there was no need to command it, while they were unaware of 'ربنا لك الحمد,' hence they were commanded to say it. And Allah knows best!"
[Al-Majmoo' Sharh al-Muhadhdhab by Nawawi: 3/420]
The commentator of Bukhari, Hafiz Ibn Hajar (773-852 AH) states:
"It has been argued that the Imam should not say 'ربنا لك الحمد' and that the follower should not say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' because this is not mentioned in this narration, as reported by Imam Tahawi. This is the view of Imam Malik and Imam Abu Hanifah. However, this view is questionable because there is nothing in the Hadith that negates (the Imam's saying 'ربنا لك الحمد' or the follower's saying 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ'). Instead, the Hadith clarifies that the follower should say 'ربنا لك الحمد' after the Imam has said 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.' In practice, this is indeed the case because the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ' while rising from Ruku', and the follower says 'ربنا لك الحمد' when standing upright. Thus, the follower's 'ربنا لك الحمد' naturally follows the Imam's 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' as the Hadith states. This issue is similar to the matter of saying 'Ameen' after the Imam says 'غير المغضوب عليهم ولا الضالين,' where it is not required that the Imam refrain from saying 'Ameen' after 'ولا الضالين'..."
[Fath al-Bari by Ibn Hajar: 2/283]
For further details, refer to Allama Suyuti's book "Al-Hawi lil Fatawi" (1/32).
Our position is further supported by another wording of the same Hadith:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should also say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.'"
[Sunan al-Daraqutni: 1/338, Hadith: 127, and its chain is Hasan]
Similarly, the great Tabi'i Imam Muhammad bin Sirin (رحمه الله) (33-110 AH) said:
"When the Imam says 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' those behind him should say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ, ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/252; Sunan al-Daraqutni: 1/344, with a Sahih chain]
Imam Tirmidhi (رحمه الله) said:
"This is the view of Imam Shafi'i (150-204 AH) and Imam Ishaq bin Rahwayh (161-238 AH)."
[Sunan at-Tirmidhi, under Hadith: 267]
On the contrary, Imam Aamir Sha'bi (رحمه الله) (d. after 100 AH) said:
"The people behind the Imam should not say 'سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ,' but rather they should only say 'اللّهم ربنا لك الحمد.'"
[Musannaf Ibn Abi Shaybah: 1/225, with a Sahih chain]
This is also the view of Imam Ahmad bin Hanbal (رحمه الله) (164-241 AH).
[Masail al-Imam Ahmad wa Ishaq: 852]
According to our research, the Ijtihad of Imam Aamir Sha'bi and Imam Ahmad bin Hanbal (رحمه الله) is considered weaker. These two respected Imams are rewarded for their Ijtihad and excused before Allah. Muslims should adopt the same attitude towards the Ijtihad of trustworthy Imams of the religion. May Allah grant us the ability to follow the path of truth. Ameen!
Conclusion:
Based on the Ahadith, the correct and most preferable position is that the follower should also say
"سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ."
A Lie Attributed to Sayyiduna 'Umar (رضي الله عنه)!
By: Abu al-Hasan Muhammadi
Allama Abu al-Fath Muhammad bin Abdul Kareem bin Ahmad al-Shahrastani (d. 548 AH) exposes the falsehood of a Rafidi liar, Ibrahim bin Yasar bin Hani al-Nazzam, while documenting his life:
"This Rafidi liar claimed that: 'Umar (رضي الله عنه) struck the stomach of Fatimah (رضي الله عنها) on the day of allegiance, causing her to miscarry. He was shouting, 'Burn her house along with those inside,' while only 'Ali, Fatimah, Hasan, and Husayn (عليهم السلام) were inside.'"
[Al-Milal wan-Nihal by Al-Shahrastani: 1/57; Al-Wafi bil-Wafayat by Al-Safadi (d. 764 AH): 5/347]
Rafidi Shiites use this narration to curse the Rightly Guided Caliph Sayyiduna 'Umar (رضي الله عنه). However, there is no chain of narration for this story leading to Ibrahim bin Yasar or from him to Sayyiduna 'Umar (رضي الله عنه) in any book in the world. This narration is a blatant lie and a fabrication by the accursed Satan. Using such unfounded, baseless narrations to propagate against the Sahabah (رضي الله عنهم) is sheer foolishness.
Ibrahim bin Yasar bin Hani al-Nazzam held corrupt beliefs and was greatly influenced by Greek philosophy. He adhered to the Mu'tazili sect, and the Nazzamiyah sect emerged under his name.
Hafiz al-Dhahabi (رحمه الله) (673-748 AH) writes about Ahmad bin Muhammad bin Abi Darim Abu Bakr Kufi (d. 351 AH) based on a reference from Abu al-Hasan Muhammad bin Ahmad bin Hammad bin Sufyan Kufi Hafiz (d. 384 AH):
"He was upright for most of his life, but towards the end, he was often found listening to criticisms against the Sahabah. I was present when someone was reading to him that 'Umar (رضي الله عنه) struck Fatimah (رضي الله عنها) until she miscarried Muhsin.'"
[Mizan al-I'tidal by al-Dhahabi: 1/139, no. 552]
It should be noted that Hafiz al-Dhahabi (رحمه الله) wrote about this Ibn Abi Darim:
"He was a Rafidi liar."
[Mizan al-I'tidal by al-Dhahabi: 1/139]
Imam al-Hakim (رحمه الله) said about him:
"He was a Rafidi and unreliable."
[Same source]
Only the devil could have been the one reading this lie to that Rafidi. There is no chain of narration for this story, neither in Shiite books nor in the books of Ahl al-Sunnah. The Rafidi Shiites should provide a chain of narration for this lie attributed to Sayyiduna 'Umar bin al-Khattab (رضي الله عنه), or else repent, for Allah's punishment is severe and His torment is painful.