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And he would sometimes repeat it even more than that. (1)
On one occasion he intensified its repetition during the night prayer, until his bowing was almost as long as his standing. In that prayer he recited three of the long surahs—al-Baqarah, al-Nisāʾ, and Āl ʿImrān—interspersing them with supplication and seeking forgiveness, as mentioned earlier under “The Night Prayer.” (2)
2- Subḥāna Rabbī al-ʿAẓīm wa bi-ḥamdih (“Glory be to my Lord, the Tremendous, and praise be to Him”)—three times.
Al-Shawkani (2/208) said: “Al-Thawri held the same view. There is no proof for restricting the complete form to a fixed number; rather, one should multiply the tasbih (glorification) according to the overall length of the prayer, without fixing any count. Likewise, making sujud al-sahw (the prostration of forgetfulness) obligatory when the tasbih exceeds nine, or recommending that the number be odd rather than even once it exceeds three, has no supporting evidence.”
(1) This is inferred from the reports that state explicitly that he ﷺ made his standing, bowing, and prostration equal in length— as will be shown at the end of this section.
(2) The report is from Hudhayfa and reads: “Then he bowed and kept saying, ‘Subhana rabbi al-azim (Glory be to my Lord the Majestic),’ and his bowing was about as long as his standing.” In another version, recorded by Ahmad and others, it says: “for the same length of time that he had been standing.” This has already been cited above (pp. 500–508).
2- This additional wording is also transmitted from several Companions through various chains that corroborate one another— their hadiths were documented a short while ago. There is likewise a supporting narration from Abu Juhaifa, recorded by al-Hakim in Tarikh Nisabur.
﴿وكان أحياناً يكررها أكثر من ذلك (١) ﴾ .
وبالغ مرةً في تكرارها في صلاة الليل؛ حتى كان ركوعه قريباً من
قيامه، وكان يقرأ فيه ثلاث سور من الطِّوال: ﴿البَقَرَة﴾ ، و ﴿النِّسَاء﴾ ،
و ﴿آلِ عِمْرَان﴾ ، يتخللها دعاء واستغفار - كما سبق في (صلاة الليل) - (٢) .
٢- " سبحان ربي العظيم وبحمده (ثلاثاً) ".
قال الشوكاني (٢/٢٠٨) :
" وبه قال الثوري. ولا دليل على تقييد الكمال بعدد معلوم، بل ينبغي الاستكثار
من التسبيح على مقدار تطويل الصلاة من غير تقييد عدد.
وأما إيجاب سجود السهو فيما زاد على التسع، واستحباب أن يكون عدد التسبيح
وتراً لا شفعاً فيما زاد على الثلاث؛ فمما لا دليل عليه ".
(١) ﴿يستفاد هذا من الأحاديث المصرحة بأنه ﵇ كان يُسَوِّي بين قيامه
وركوعه وسجوده - كما يأتي عقب هذا الفصل -﴾ .
(٢) هو من حديث حذيفة، ولفظه:
ثم ركع؛ فجعل يقول:
" سبحان ربي العظيم ". فكان ركوعه نحواً من قيامه. وفي رواية لأحمد وغيره:
مثلما كان قائماً. [وقد مضى (ص ٥٠٠ - ٥٠٨) ] .
٢- قد جاءت هذه الزيادة عن جمع من الصحابة بأسانيد مختلفة يشد بعضها
بعضاً - وقد مرّ قريباً تخريج أحاديثهم -.
وفي الباب أيضاً عن أبي جُحيفة.
رواه الحاكم في " تاريخ نيسابور ".