Virtue of Saying Subhan Allah Wa’l-hamdu Lillah
Question

                Brother, could you please tell me the authenticity of the hadeeth that if you say subhanallah a tree is planted for you in Paradise and then if you say allhamdulilah the leaves of that tree shed into angels which you can ask Allah to beg forgiveness for you till the Day of Resurrection.
Praise be to Allah.
    Firstly: 

    In the saheeh hadeeth (authentic narration) about the virtues 
    of tasbeeh (glorifying Allah), it says that this is a phrase for which a 
    palm tree is planted in Paradise.

    It was narrated from Jabir (may Allah be pleased with him) 
    that the Messenger of Allah (peace and blessings of Allah be upon him) said:

    “Whoever says Subhan Allah il ‘azeem wa bi hamdihi (Glory and 
    praise be to Allah, the Almighty), a palm tree will be planted for him in 
    Paradise.” 

    Narrated by al-Tirmidhi (3464) who said: This is a hasan 
    saheeh ghareeb hadeeth, which we know only from the hadeeth of Abu’l-Zubayr 
    from Jabir (may Allah be pleased with him). And al-Mundhiri said (2/347): 
    Its isnad (chain of transmission) is jayyid (good). It was classed as hasan 
    (sound) by al-Hafiz Ibn Hajar in Nataij al-Afkar (1/104). It was classed as 
    saheeh (authentic) by al-Albani in al-Silsilah al-Saheehah (hadeeth no. 
    64). 

    Secondly: 

    As for the hadeeths which depict the palm tree that is 
    planted for saying Subhan Allah, and describe its leaves and branches in 
    detail, none of them are saheeh. Three marfoo’ hadeeths (reports attributed 
    to the Prophet) were narrated concerning this – according to what we have 
    read – and all of them are severely weak or false. Here follows a more 
    detailed discussion about them. 

    The first hadeeth was narrated from Ibn ‘Umar (may Allah be 
    pleased with him), who said: A man came to the Messenger of Allah (peace and 
    blessings of Allah be upon him) and complained to him of poverty or debt. 
    The Messenger of Allah (peace and blessings of Allah be upon him) said to 
    him:

    “What about the prayer of the angels and the tasbeeh of all 
    creation by means of which Allah sends down provision from heaven?”

    Ibn ‘Umar (may Allah be pleased with him) said: I said: What 
    is that, O Messenger of Allah? 

    The Messenger of Allah (peace and blessings of Allah be upon 
    him) sat up straight, as he had been reclining, and said:

    “O Ibn ‘Umar, from the break of dawn until Fajr (early 
    morning) prayer say: Subhan Allah wa bi hamdihi, subhan Allah al-‘Azeem wa 
    astaghfir Allah (Glory and praise be to Allah, glory be to Allah, the 
    Almighty, and I ask Allah for forgiveness), one hundred times, and worldly 
    pleasure and comfort will surely come to you, and for every word that you 
    say, Allah will create an angel who will glorify Him, and you will have his 
    reward until the Day of Resurrection.”

    This hadeeth was narrated by three isnads, all of which are 
    false and fabricated. 

    1.

    It was narrated via Ishaq ibn Ibraheem al-Tabari from 
    ‘Abd-Allah ibn al-Waleed al-‘Adani from Malik ibn Anas from Nafi’ from Ibn 
    ‘Umar (may Allah be pleased with him). 

    It was also narrated by Ibn Hibban in al-Majrooheen (1/138) 
    with this isnad, and via Ibn al-Jawzi in al-Mawdoo’at (3/164). It was 
    narrated by Ibn ‘Adiyy in al-Kamil fi’l-Du’afa’ (1/343) and al-Daylami in 
    Musnad al-Firdaws (3731). It was quoted by al-Hafiz in Lisan al-Mizan via 
    the isnad of al-Daraqutni in al-Ruwat ‘an Malik. Perhaps al-Daraqutni was 
    narrating it here from Ibn Hibban , as is also the case with the isnad of 
    Ibn al-Jazwi. In al-Khasais al-Kubra (2/262), al-Suyooti attributed it to 
    al-Khateeb al-Baghdadi in Ruwat Malik. In Takhreej Ihya ‘Uloom al-Deen 
    (1/299), al-‘Iraqi attributed it to al-Mustaghfiri in al-Da’wat. 

    I say: this isnad is munkar jiddan (strongly denounced), 
    because of Ishaq ibn Ibraheem al-Tabari, of whom Ibn Hibban said: He is 
    munkar al-hadeeth jiddan (i.e., his narrations are very weak); he narrated 
    fabricated things from trustworthy narrators, and it is not permissible to 
    write down his hadeeth except by way of demonstrating how strange his 
    narrations are. End quote. 

    2.

    It was narrated by Ibn al-Jawzi in al-Mawdoo’at (3/164) from 
    some unknown (majhool) narrators, where he said: It was narrated by another 
    isnad, Allah knows best what it is: Isma’eel ibn Abi Salih al-Muadhdhin told 
    us, ‘Abd-Allah ibn ‘Ali ibn Ishaq al-Faqeeh told us, Abu Hassan Muhammad ibn 
    Ahmad al-Muzakki told us, Abu’l-Husayn Muhammad ibn Ahmad ibn Jabir 
    al-‘Attar narrated to us, Abu Bakr Muhammad ibn Ahmad ibn Ibraheem al-Harawi 
    narrated to us, Abu Raja Muhammad ibn Ahmad ibn Hamdawayh narrated to us, 
    ‘Ali ibn Jahm narrated to us, ‘Abd-Allah ibn Waleed narrated to us, from 
    Malik ibn Anas, from Nafi’, from Ibn ‘Umar (may Allah be pleased with him): 
    that a man came to the Prophet (peace and blessings of Allah be upon him) 
    and said: O Messenger of Allah, I work hard and I hardly earn anything. The 
    Prophet (peace and blessings of Allah be upon him) said to him: What about 
    the tasbeeh of the angels? They asked: What is it? He said: “If you say 
    tasbeeh one hundred times before you pray Fajr, (saying) Subhan Allah wa bi 
    hamdihi, subhan Allah il-‘Azeem, Allah will send your provision (rizq) to 
    you thereby even if you do not want it.” End quote.   

    3.

    Al-Suyooti said in al-La’ali al-Masnoo’ah fi’l-Ahadeeth 
    al-Mawdoo’ah (1/462): 

    It has another isnad. Al-Hakim said in his Tareekh: Muhammad 
    ibn Ahmad al-Nasarabadhi narrated to us: Al-‘Abbas ibn Hamzah narrated to 
    us: Ahmad ibn Khalid al-Shaybani narrated to us: ‘Abd-Allah ibn Naafi’ 
    al-Madani narrated to us, from Malik, and he mentioned it in the same words 
    as were narrated in the first isnad. Ahmad ibn Khalid: it seems that he is 
    al-Juwaybari, one of the greatest charlatans. And Allah knows best. End 
    quote. 

    Hence the muhadditheen (scholar specializing in the sciences 
    of hadeeth) are unanimously agreed that this hadeeth is da’eef (weak). 

    Ibn Hibban said concerning it in al-Majrooheen (1/138): It 
    has no basis at all, and I do not doubt that it is a fabrication attributed 
    to Malik. End quote.  

    In his book al-Kamil fi’l-Du’afa, Ibn ‘Adiyy said: It is 
    falsely attributed to Malik. 

    Ibn al-Jawzi said in al-Mawdoo’at (3/164): 

    This hadeeth is not soundly narrated from the Messenger of 
    Allah (peace and blessings of Allah be upon him). End quote. 

    Al-‘Iraqi said in Takhreej Ihya ‘Uloom al-Deen li’l-Ghazali 
    (1/299): 

    It was narrated by al-Mustaghfiri in al-Da’wat from the 
    hadeeth of Ibn ‘Umar (may Allah be pleased with him), and he said: It is 
    ghareeb from the hadeeth of Malik, and I do not know of any basis for it in 
    the hadeeth of Malik. End quote. 

    Al-Hafiz Ibn Hajar said in Lisan al-Meezan (3/434), in his 
    biography of ‘Abd al-Rahman ibn Muhammad al-Yahmadi, or it was said 
    al-Tameemi: 

    He is an unknown Shaykh. Ahmad ibn Muhammad ibn Ghalib, who 
    is known as Ghulam Khaleel but he is worthless, narrated from him. 
    Al-Daraqutni narrated in al-Ruwat ‘an Malik from Dawood ibn Habeeb, from 
    Ahmad ibn Muhammad ibn Ghalib, from him, from Malik, from Nafi’, from Ibn 
    ‘Umar (may Allah be pleased with him) who said: A man said: O Messenger of 
    Allah … and he mentioned the same hadeeth. 

    Al-Hafiz Ibn Hajar said: It was narrated by al-Khateeb via 
    Abu’l-Fath al-Azdi, from ‘Abd-Allah ibn Ghalib, from Ghulam Khaleel, from 
    ‘Abd al-Rahman ibn Muhammad al-Tameemi. 

    And he narrated a similar report via Abu Hammah Muhammad ibn 
    Yoosuf, from Yazeed ibn Abi Hakeem, from Ishaq ibn Ibraheem al-Tabari, from 
    Malik, and he said: It is not saheeh from Malik, and I do not think that 
    Ishaq met Maalik. 

    And it was narrated by a group with isnads which are all 
    weak. End quote. 

    The ruling on it has been mentioned in the answer to question 
    no. 
    110949

    The second hadeeth:

    Al-Suyooti narrated in al-Hawi lil-Fatawi (2/40) a hadeeth 
    with a similar meaning: 

    “Whoever says Subhan Allah wa bi hamdihi, Allah will create 
    for him an angel with two eyes and two wings and two lips and a tongue, who 
    will fly with the angels and seek forgiveness for the one who says it until 
    the Day of Resurrection.” 

    It was narrated by the author of al-Seerah al-Halabiyyah 
    (1/246) and also in Nuzhat al-Jalis (p. 287). 

    We could not find the isnad of this hadeeth. 

    The third hadeeth: 

    It was narrated that Anas (may Allah be pleased with him) 
    said: The Messenger of Allah (peace and blessings of Allah be upon him) 
    said: 

    “Whoever says Subhan Allah wa bi hamdihi, Allah will plant 
    for him one thousand palm trees in Paradise, with trunks of gold and 
    branches of pearl, with fruits like the breasts of virgins and sweeter than 
    honey and softer than butter. Every time he takes something from it, it will 
    be restored as it was.” 

    This was narrated by Ibn ‘Adiyy in al-Kamil fi’l-Du’afa’ 
    (2/150). He said: Hudhayfah narrated to us, Abu Umayyah narrated to us, 
    Ja’far ibn Jasr ibn Farqad al-Qasaab narrated to us, from his father, from 
    Thabit, from Anas (may Allah be pleased with him). 

    I say: With regard to this Ja’far ibn Jasr, Ibn ‘Adiyy said 
    of him in al-Kamil (2/150), after quoting this hadeeth of his among the 
    munkar (weak and odd) reports: 

    Ja’far ibn Jasr narrated munkar ahadeeth other than that 
    which I have mentioned, and I did not see any comment concerning him from 
    those who speak of men’s biographies, and I do not know how they could have 
    overlooked him, because most of what he narrated is munkar. I mentioned him 
    when I criticized the isnads and texts (mutoon) that he narrated. Perhaps 
    that is because he is like his father, because his father was discussed by 
    those who came before us and spoke of weak narrators (al-du’afa’), as I have 
    not seen Ja’far narrate from anyone but his father. End quote. 

    Al-‘Aqeeli said in al-Du’afa’ al-Kabeer (1/187): 

    His memory is very bad, and he narrated munkar reports. End 
    quote. 

    Ibn al-Jawzi said in al-‘Ilal al-Mutanahiyah (2/833): 

    This hadeeth is not saheeh. End quote. 

    He was classed as da’eef by Ibn al-Qayyim in al-Manar 
    al-Muneef (p. 43) and by al-Hafiz al-Dhahabi in Meezan al-I’tidal (1/404). 
    In the comments of Shahr ibn Hawshab, the famous narrator, it says: 

    “Whoever says Subhan Allah wa bi hamdihi, Allah will create 
    an angel for these words of his, who will go to the fourth heaven and wash 
    in a river called the River of Life, then he will emerge from it and shake 
    his wings, from which there will fall something like drops of rain, and from 
    each drop Allah will create an angel which will glorify Him and sanctify 
    Him, and that will continue until the first Trumpet blast.” 

    This was narrated by Abu’l-Shaykh al-Asbahani in al-‘Azamah 
    (1/492) who said: al-Fadl ibn al-‘Abbas ibn Mahran narrated to us, Yahya ibn 
    ‘Abd-Allah ibn Bukayr narrated to us, Muslim ibn Khalid narrated to us, from 
    Ibn Abi Husayn, from Shahr ibn Hawshab. 

    To sum up, there is no saheeh hadeeth which says that if a 
    Muslim glorifies his Lord, Allah will create an angel who will pray for 
    forgiveness for him until the Day of Resurrection. 

    And Allah knows best.