عن حذيفة -رضي الله عنه- قال: صليت مع النبي -صلى الله عليه وسلم- ذات ليلة، فافتتح البقرة، فقلت: يركع عند المائة، ثم مضى، فقلت: يصلي بها في ركعة، فمضى، فقلت: يركع بها، ثم افتتح النساء، فقرأها، ثم افتتح آل عمران، فقرأها، يقرأ مُتَرَسِّلًا، إذا مر بآية فيها تسبيح سبح، وإذا مر بسؤال سأل، وإذا مر بتعوذ تعوذ، ثم ركع، فجعل يقول: «سبحان ربي العظيم»، فكان ركوعه نحوًا من قيامه، ثم قال: «سمع الله لمن حمده»، ثم قام طويلا قريبا مما ركع، ثم سجد، فقال: «سبحان ربي الأعلى»، فكان سجوده قريبا من قيامه. قال: وفي حديث جرير من الزيادة، فقال: «سمع الله لمن حمده ربنا لك الحمد».
[صحيح.] - [رواه مسلم.]
المزيــد ...

Hudhayfah (may Allah be pleased with him) reported: One night, I prayed with the Prophet(may Allah's peace and blessings be upon him). He started (reciting) Sūrat al-Baqarah, so I said: "Perhaps he will bow at the hundredth verse." But he continued. I said: "Perhaps he will recite it all in one Rak‘ah." However, he continued. I said: "Perhaps he will bow when he completes it." Then he started Sūrat An-Nisā' and recited it (all); then he started Sūrat Āl-‘Imrān and recited it (all), and he was reciting leisurely. When he recited a verse containing glorification of Allah, he would glorify Him; when he recited a verse containing supplication, he would supplicate; when he recited a verse containing seeking refuge with Allah, he would seek refuge with Him. Then he bowed and kept saying: "Glorified is my Lord, the Magnificent," and he bowed almost as long as he had stood. Then he said: "Allah hears whoever praises Him," and stood almost as long as he had bowed. Then he prostrated and said: "Glorified is my Lord, the Most High," and he prostrated almost as long as he had stood." An addition in the Hadīth of Jarīr reads: "He said: 'Allah hears whoever praises Him; O our Lord, to You belongs all praise.'"
[Sahih/Authentic] - [Muslim]

Explanation

Hudhayfah (may Allah be pleased with him) tells us that he performed the night prayer with the Prophet (may Allah's peace and blessings be upon him) and that he would say, while bowing: "Glorified is my Lord, the Magnificent," and in his prostration: "Glorified is my Lord, the Most High," which indicates the permissibility of making that Dhikr while bowing and prostrating. "Whenever he recited a verse speaking of mercy, he would stop and ask," meaning: whenever he passed by a verse mentioning Paradise and bliss, he would not carry on until he would ask Allah, the Exalted, for it, saying: "O Allah, I ask You for Paradise", and he would ask Allah, the Exalted, of His favor. When he passed by praise for the Prophets or the righteous or anything similar, he would say: "I ask Allah of His favor," or "I ask Allah to join me with them," or something similar to that. "Whenever he recited a verse speaking of torment, he would stop and seek refuge", meaning: whenever he passed by a verse mentioning punishment, Hellfire, and the condition of its inhabitants, he would not carry on until he sought refuge in Allah therefrom. It is, thus, recommended to follow his example (may Allah's peace and blessings be upon him). However, a group of scholars restricted this to the voluntary prayers, because it has not been reported that he used to do that in the obligatory prayer, in spite of the fact that many described his recitation in the obligatory prayer. If one does that sometimes in the obligatory prayer, it will be alright, because what has been confirmed in the obligatory prayer is permissible in the voluntary prayer and vice versa, unless there is evidence that proves specification.

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