The Shaykh’s clarification of the ruling on the imam and the follower saying “Hear from Allah those who praise Him” when rising from bowing.

The Shaykh : Especially since this hadith has a great resemblance to another hadith, which is: Some people imagine, as some did with your second hadith, that the imam does not say “Ameen” because it is not mentioned in the hadith. I say: If the first explicit hadith did not exist, we would have stopped at the apparent meaning of the second hadith. But since the second non-explicit hadith contradicts the first explicit hadith, here the explicit one is preferred over the non-explicit one. It is not correct to take from this second hadith the non-prescription of the imam saying “Ameen,” because it is not explicit. Do you understand?

The questioner : Yes.

The Shaykh : The third hadith—let us say it this way: Do you think the follower says “Hear from Allah those who praise Him” just as the imam does, or not?

The questioner : On the apparent meaning of this hadith, he does not say it.

The Shaykh : Yes, and I say that on the apparent meaning of this hadith, he does not say it. But what is the correct ruling?
The correct ruling is: It is obligatory for the follower to follow the imam in his saying as well: “Hear from Allah those who praise Him.” And this is for two reasons:
First: The Companions (may Allah be pleased with them), when they transmitted to us the description of the Prophet’s (peace and blessings be upon him) prayer, it was the prayer he established among them, which was mostly the obligatory prayers. So if we first keep in mind this reality, and then keep in mind that he said to Malik ibn al-Huwayrith and his companions who came to the Prophet (peace and blessings be upon him) as a delegation and stayed with him for about twenty days, then they said to the Prophet (peace and blessings be upon him), “We have missed our families,” so he (peace and blessings be upon him) permitted them to return to their families, and he said to them, instructing them: In this narration, or in another narration, he said: So there is no doubt that when Malik ibn al-Huwayrith or another heard the words of the Messenger (peace and blessings be upon him): it does not mean the prayer he used to pray at night while people were sleeping, but rather, obviously, it means the prayer that these people, Malik ibn al-Huwayrith and others among the Companions, used to pray behind him. So the Messenger (peace and blessings be upon him) undoubtedly used to say: “Hear from Allah those who praise Him, our Lord and to You is the praise.” So his general address: includes the followers as it includes those praying alone, that each of them should say as the Messenger of Allah (peace and blessings be upon him) used to say: This is from one aspect.
From another aspect, if we take the apparent meaning of the third hadith that I mentioned: we would nullify a sunnah and a place for dhikr. For it is established from the hadith of Abu Hurayrah (may Allah be pleased with him) in Sahih al-Bukhari: .
So we can take from this hadith and others that the phrase: “Hear from Allah those who praise Him” is only when straightening up from bowing, and the phrase “Our Lord and to You is the praise” is when standing up the second time. If we follow the third hadith, whose apparent meaning is that the follower does not say “Hear from Allah those who praise Him,” then what will happen is what we see today: the imam hardly says “Hear from Allah those who praise Him” except that the followers say: “Our Lord and to You is the praise.” So they moved the phrase “Our Lord and to You is the praise” to the place of “Hear from Allah those who praise Him,” and they nullified the place of “Hear from Allah those who praise Him,” making it empty. This is a distortion of the Sunnah from the aspect of changing the place of this phrase and nullifying the other place for the phrase.