In the state of rising from the bowing in prayer, which supplication is recommended?

The Shaykh: And he askedAnother questioner : , and this issue requires attention, and most people are heedless of it, if not ... ignorant. It is established from the Prophet (peace and blessings be upon him) that when the one praying prays alone, or prays with people as an imam, when he raises his head from the bowing, he says: . This is called the recitation for the transition from the bowing to the standing after the bowing. So when the one praying begins to raise his head from the bowing, he says: . He does not say: after he has fully straightened up ... while he is raising his head from the bowing =
- And upon you be peace and the mercy of Allah and His blessings, welcome, may Allah keep you in goodness --
= And when the one praying raises his head from the bowing saying: in this state of standing, we say: ; so here there are two recitations, and it is not permissible to mix them up, nor is it permissible to substitute one for the other. So the saying of the one who says: is only ... raising the head from the bowing until he is fully standing. When he is fully standing, he says: . It has many wordings, some short and some long, and the longer it is, the better. This is how the Messenger of Allah (peace and blessings be upon him) used to pray, and this is what he commanded his ummah to follow in his prayer, in the hadith narrated by al-Bukhari and Muslim from the hadith of Abu Malik, who said: The Messenger of Allah (peace and blessings be upon him) said: . This form, or this raising from the bowing, which includes two recitations, the scholars agreed on their being prescribed for the one praying alone and for the imam, but they differed regarding the one following. Many of them hold that the one following only says after the imam says: the one following only says: . And the Shafi'is held that the one following - also - is like the one praying alone and like the imam, combining the two recitations, and not being content with the second without the first.
And what we see today =
-- Another questioner: Peace be upon you.The Shaykh: And upon you be peace --
= among many of the praying people, that when the imam raises his head from the bowing saying: they say: , meaning: they established the second recitation in place of the first, and this is an error, and no scholar says this. And if one must restrict oneself to the second recitation, its place is when he has fully straightened up. As for the first way, it is as we mentioned to you just now, and it is a matter in which there is no disagreement among the scholars - as far as I know - it is only the recitation for the transition from the bowing: . When he has fully straightened up, the second recitation comes ... .
So now, the majority of the praying people make the second recitation in place of the first. The imam hardly raises his head saying: before the followers follow him in saying: . So what do the standing people say? The recitation is lost! Because here they left it in the state of transition from the bowing. So it is upon the imam, the one praying alone, and the one following to say as the Messenger of Allah (peace and blessings be upon him) used to say when he raised his head from the bowing: and while standing: to the end of the recitation ... .
And the evidence of those who held to the detail we mentioned just now from some of them; which is that the one following does not combine the two recitations, is a hadith narrated in "Sahih Muslim" in which he (peace and blessings be upon him) said: . Some scholars thought that this hadith negates the prescription of the one following saying with the imam: . But this hadith does not mean negating what is established ... in the other hadiths in which we mentioned some of them just now; because they are on ... of his (peace and blessings be upon him) saying in some of the authentic hadiths agreed upon betweenThe Shaykh : them: وإذا قال الإمام : غير المغضوب عليهم ولا الضالين ؛ فقولوا : آمين And when the Imam says: "Not those upon whom You are angry, nor those who go astray," then say: "Ameen" . So this hadith cannot be said to the one following - also - , not for the mere opinion, but following the hadith. Just as you learned by this hadith the prescription of the one following saying: , so that hadith does not negate: .
The evidence for the saying of "Ameen" is his (peace and blessings be upon him) saying: . So this text was explicit in the permissibility of the one following saying with the imam or after the imam says: that he - also - says: . So once the prescription of the one following saying: is established, it is not befitting that we understand by the previous hadith: فإذا قال الإمام : غير المغضوب عليهم ولا الضالين فقولوا : آمين So when the Imam says: "Not those upon whom You are angry, nor those who go astray," then say: "Ameen" , but rather it means that that should be after the imam finishes reading: . As for the teaching, it came in the second hadith, which is his (peace and blessings be upon him) saying: . Here, for clarification, he negated that the imam added in this hadith what did not come in the first hadith. The first hadith says: إذا قال : غير المغضوب عليهم ولا الضالين ؛ فقولوا أنتم : آمين When he says: "Not those upon whom You are angry, nor those who go astray," then you say: "Ameen" . As for the second hadith, it came with an addition that should be added to the first hadith. The first addition is the confirmation of the one following saying "Ameen" behind the imam, and the second addition is that he says after the imam says: or when the imam says: .
And on this occasion - also - it is necessary to remind of an error that the majority of the praying people following the imam fall into. The imam hardly finishes reading: before the mosque is filled with before the imam raises with . And this is a strike - as the scholars say in some occasions - against the hadith ... ; meaning: a clear contradiction, because he says: . No, when he finishes from he does not say: . No, the second hadith corrects that, and by that the people of knowledge ... deriving the legal rulings from them, it is necessary to combine the hadiths of the single issue with each other, then extract the ruling from their total, not from one of their individuals. Were it not for the hadith: and we stopped at the first wording when he said: say: ; meaning: ; meaning: that the imam does not say "Ameen". And indeed, some of the early scholars went to the narrator of this hadith, who is ... . But after Allah (Blessed and Exalted is He) made available in the Islamic ummah the imams of hadith like Imam Ahmad, al-Tirmidhi, al-Bukhari, and Muslim in their "Sahihayn" and others, and they gathered for us the Sunnah from the farthest and nearest parts of the lands ... the Sunnah with each other, it became easy at that time to be in jurisprudence and derivation closer to the truth than if the jurist relied on one hadith.
Therefore, when we combine these two hadiths to return after that to the issue, we come out with the result that the saying of the Messenger (peace be upon him): إذا قال الإمام : غير المغضوب عليهم ولا الضالين فقولوا : آمين When the Imam says: "Not those upon whom You are angry, nor those who go astray," then say: "Ameen" does not negate what is established in its narration in another hadith, which is: . It is obligatory that we say his (peace and blessings be upon him) saying: . If there were not in mind but this hadith, we would have said as we said just now in the hadith: إذا قال غير المغضوب عليهم ولا الضالين ؛ فقولوا : آمين When he says: "Not those upon whom You are angry, nor those who go astray," then say: "Ameen" , the imam does not say: . But when the hadith came ... with the prescription of the one following saying: , we combined one with the other and came out with one result; which is that the one following says "Ameen" - also - as the imam says "Ameen", but he does not precede him with "Ameen" as I mentioned just now. Likewise, when we look at his (peace and blessings be upon him) saying: , it does not negate the prescription that the one following - also - says: . Rather, the goal is not to precede the imam, and this goal is fully realized if we follow the imam. The imam says first of all when he raises his head from the bowing: . So if we say after him: , our saying: comes after the imam says. And by that, we have first realized the command of the Messenger (peace and blessings be upon him) in his saying: ... , and secondly, we have preserved the Sunnah that we received from the Messenger (peace and blessings be upon him), and it does not contradict ... the Sunnah that we received from him as I explained just now.
With this final statement, I conclude my answer to this question: We have learned that the Messenger (peace be upon him) established for us, on behalf of Allah (Blessed and Exalted is He), that the phrase for rising from bowing is: , and the phrase for standing up after bowing is: . If we do not do it this way, we have contradicted this Sunnah and contradicted the command of the Prophet (peace and blessings be upon him), and then we have placed the second phrase in the place of the first.
And this is sufficient, and praise be to Allah, Lord of the worlds.