and “Glory be to my Lord, the Most High,” because both have been commanded. This is the position of many scholars of Ahmad’s school. Others say that one may instead recite some of the transmitted remembrances.

The stronger view is that glorification specifically is required, whether expressed as “Glory be…” or “Glory be to You,” or something similar. This is because the Quran calls prayer “glorification,” indicating that glorification within it is obligatory. The Sunnah has explained that its place is in bowing and prostration, just as Allah calls prayer “recitation,” and the Sunnah has explained that the place for recitation is while standing. He also calls prayer “standing,” “prostration,” and “bowing,” and the Sunnah has explained the reason for this and the place of each. Likewise, glorification is to be offered while bowing and prostrating.

It has been reported that the Prophet (may Allah bless him and grant him peace) used to say, “Glory be to my Lord, the Magnificent” and “Glory be to my Lord, the Most High”; and that he used to say, “Glory be to You, O Allah, and praise be to You. O Allah, forgive me,” and “Glory be to You, and praise be to You. There is no god but You.”

Some versions narrated by Abū Dāwūd have: “Glory be to my Lord, the Magnificent, and praise be to Him.” Two positions are reported from Ahmad as to whether this addition is recommended.

In Sahīh Muslim, ‘Ā’ishah reports that the Messenger of Allah (may Allah bless him and grant him peace) used to say while bowing and prostrating:

“All-Glorious, All-Holy, Lord of the angels and the Spirit.”

The Sunan collections report that he used to say:

“Glory be to the Possessor of might, dominion, majesty, and greatness.”

All of these are expressions of glorification.