It also has a corroborating report from the hadith of Ibn Masud. Al-Tabarani related it in al-Kabir through several chains: one contains Ashaʿth ibn Sawwar and another Muhammad ibn Abi Layla; each chain is weak. (1) The word may be read with the mim in the genitive (kasr) and the hamza after the lam either in the accusative (nasb) or the nominative (rafʿ); scholars differ as to which is preferable, though al-Nawawi states that the accusative is better known. Its meaning, they explain, is: “a praise which—were it corporeal—would fill the heavens and the earth.” Al-Sindi comments: “This is a figurative approximation intended either to convey great quantity or immense worth.” The phrase “and the fullness of whatever else You will” includes such created things as the Throne, the Footstool, and anything else within Allah’s power. (2) ʿAli ibn Abi Talib—may Allah be pleased with him—narrated this in the lengthy hadith cited above (p. 242). Both additional clauses are recorded by Muslim, al-Tirmidhi, Ibn Nasr, one recension of al-Bayhaqi, and al-Tayalisi; the first alone is in Abu Dawud and al-Daraqutni, while the second is in al-Darimi. After quoting the hadith, al-Tirmidhi remarked: “Some scholars act upon this, and it is the view of al-Shafiʿi; he ruled that these words are said in both obligatory and supererogatory prayers. Some scholars of Kufa held that they are confined to voluntary prayers and are not said in the obligatory ones.” I say: the correct view is that of al-Shafiʿi, for it is authentically established from the Prophet ﷺ; it is also the position of Imam Ahmad and Ishaq ibn Rahuyah. Ishaq ibn Mansur al-Marwazi relates in his Masaʾil: “I asked—meaning Ahmad—: When a person raises his head from rukūʿ, should he add to the words ‘Our Lord! To You belongs all praise’? He replied: If he is praying alone he says: ‘the fullness of the heavens, the fullness of the earth, and the fullness of whatever else You will…’”