Dought and clear - Ruling on saying Bala (yes indeed) when the verse “Is not Allaah the Best of judges?” [al-Teen 95:8] is recited.

What is the ruling on saying Bala (yes indeed)when the imam says "Is
not Allaah the Best of judges?" [al-Teen 95:8]? Or is that bid'ah (an
innovation)?.
Praise be to Allaah.
There is nothing wrong with the person who is praying behind the imam
saying that, or sayingSubhaanaka fa bala(Glory be to You, yesindeed)
and so on, whenthe imam recites (interpretation of the meaning):"Is
not He (Allaah Who does that) Able to give life to the dead?"
[al-Qiyaamah 75:40]or"Is not Allaah the Best of judges?" [al-Teen
95:8].
This is the view of the Maalikis. It says inMawaahib al-Jaleel(2/253):
If there is a mention of the Prophet(peace and blessings of Allaah be
upon him) in the imam's recitation, there is nothing wrong with the
person who is praying behind him sending blessings on him, or if there
is any mention of Paradise or Hell, there is nothing wrong with asking
Allaah for Paradise or seeking refuge with Himfrom Hell, and that may
happen time after time. The same applies to a person saying, when
theimam says"Is not He (Allaah Who does that) Able to give life to the
dead?" [al-Qiyaamah 75:40]: Yes, He is Able to do all things, and so
on.
This is also the view of the Hanbalis. It says inSharh
al-Muntaha(1/206): The worshipper may saySubhaanaka fa bala(Glory be
to You, yesindeed) and so on, when(the imam) recites (interpretation
of the meaning):"Is not He (Allaah Who does that) Able to give life to
the dead?" [al-Qiyaamah 75:40], whether it is an obligatory or naafil
prayer, because of the report. With regard to the verse"Is not Allaah
the Best of judges?" [al-Teen 95:8], the report is subject to further
discussion. End quote.
See:al-Furoo'(1/481) andal-Insaaf(2/107).
The report referred to was narrated by Abu Dawood (884) from Moosa ibn
Abi 'Aa'ishah who said: A man was praying on his roof, and when he
recited the verse"Is not He (Allaah Who does that) Able to give life
to the dead?" [al-Qiyaamah 75:40], he would saySubhaanaka fa
bala(Glory be to You, yes indeed). They asked him about that and he
said: I heard it from the Messenger of Allaah(peace and blessings of
Allaah be upon him).
Its isnaad is da'eef, because there is an interruption between Moosa
and the Sahaabi, and there is at least one other man omitted, as was
stated by al-Hafiz inal-Nukat al-Ziraaf(11/210) andNataa'ij
al-Afkaar(2/48).
Even if the report were saheeh, it does not meanthat this is to be
done in an obligatory prayer, rather what seems to be the case is that
the Prophet(peace and blessings of Allaah be upon him) did not do that
in obligatory prayers, because if he did that it would have been
narrated, as it was narrated that he did it innight prayers (qiyaam
al-layl). In the hadeeth of Hudhayfah (may Allaah be pleased with him)
it says: I prayed with the Prophet(peace and blessings of Allaah be
upon him) one night, and he started to recite al-Baqarah and I
thought: he will bow when he reaches one hundred, but he carried on.
Then I thought that he would finish it in the two rak'ahs, but he
carried on. Then I thought he would bow after finishing it, but he
started to recite al-Nisa' and recited it all, then hestarted to
recite Aal 'Imraan and recited it all,reciting with a slow and
measured pace. When he reached a verse that spoke of glorifying
Allaah, he glorified Allaah; when he reacheda verse that spoke of
asking of Him, he asked of Him; when he reacheda verse that spoke of
seeking refuge with Him, he sought refuge with Him... Narrated by Muslim
(772).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But with regard to naafilprayer, especially in night prayers (qiyaam
al-layl), it is Sunnah to seek refuge with Allaah when reciting a
verse that speaks of seeking refuge, and to ask (for mercy) when
reciting a verse that speaks of mercy, following the example of the
Messenger of Allaah(peace and blessings of Allaah be upon him),
andbecause that helps one to focus more and ponder more deeply. When
praying qiyaam al-layl it is Sunnah to recite at length, and to recite
a great deal and bow and prostrate and so on. But in an obligatory
prayer, it is not Sunnah to do this although it is permissible. If
someone were to say: What is your evidence for this distinction, and
you were to say that what is proven concerning naafil prayers also
applies to obligatory prayers,
Our answer is: the evidence for this is that the Messenger(peace and
blessings of Allaah be upon him) offered three prayers every night and
day in which he recited out loud, and he recited verses which spoke of
warnings, and verses which spoke of mercy, and the Sahaabah who
transmitted from the Prophet(peace and blessings of Allaah be upon
him) how the prayer is to be performed did not narrate that he used to
do that in the obligatoryprayers. If it was Sunnahhe would have done
it, and if he had done it, it would have been transmitted. As it was
not transmitted, we know that he did not do it. As he did not do it,
weknow that it is not Sunnah. The Sahaabah (may Allaah be pleased with
them) were keen tofollow everything that the Prophet(peace and
blessings of Allaah be upon him) did, to such an extent that they
couldtell when he was reciting in the prayers inwhich Qur'aan is
recited silently from the movement of his beard. When he fell silent
between the opening takbeer and recitation, Abu Hurayrah asked him
what he said, and if he had fallen silent when reciting a verse that
spoke of warning to seek refuge with Allaah, or in a verse that spoke
of mercy to ask of Allaah,they would undoubtedlyhave transmitted it.
If someone were to say: If that is the case, then why do you not say
that it is not allowed in an obligatory prayer, as some scholars did,
because the Prophet(peace and blessings of Allaah be upon him) said:
"Pray as you have seen me praying" (al-Bukhaari (602))?
The answer is: The fact that the Prophet(peace and blessings of Allaah
be upon him) did not do a thing does not mean that it is forbidden,
because he(peace and blessings of Allaah be upon him) gave us a basic
principle: "This prayer is not the right place for any of the people's
speech, rather it is tasbeeh, takbeer and recitation of Qur'aan."
Narrated by Muslim (537). Du'aa' is not "people's speech" so it does
not invalidate prayer. So the basic principle is that it is
permissible, but we do not recommend a person to do that in an
obligatory prayer, for the reasons given above.
So the reciter may say it when he recites (interpretation of the
meaning):"Is not He (Allaah Who does that) Able to give life to the
dead?" [al-Qiyaamah 75:40], because there is a hadeeth about it and
Imam Ahmad stated that and said: If the reciter recites ...during prayer
or otherwise, he may say:Subhaanakafa bala(Glory to You, yes indeed),
in both obligatory and naafil prayers.
And if he recites"Is not Allaah the Best of judges?" [al-Teen 95:8],
he may saySubhaanaka fa bala(Glory to You, yes indeed).
End quote fromal-Sharh al-Mumti'(1/604-605).
The Shaykh (may Allaah have mercy on him) was asked: We have heard
some people who were praying in congregation,when the imam recites"Is
not Allaah the Best of judges?" [al-Teen 95:8], they say:Bala(yes
indeed). Is that acceptable?
He replied: This is acceptable, because when Allaah says,"Is not
Allaah the Best of judges?" [al-Teen 95:8], you may say; Bala (Yes
indeed). And whenever similar verses are recited, we may say Bala(Yes
indeed).
"Is not Allaah Sufficient for His slave?" [al-Zumar 39:36]- you may
say Yes indeed.
"Is not Allaah All-Mighty, Possessor of Retribution?" [al-Zumar
39:37]- you may say Yes indeed.
"Is not He (Allaah Who does that) Able to give life to the dead?"
[al-Qiyaamah 75:40]- you may say Yes indeed.
But if saying this will distract the worshipper from listening to the
imam, then he should not do it. But if it comes at the end of a verse
where the imam will pause, then it will not distract him, so when he
says:"Is not Allaah the Best of judges?" [al-Teen95:8], he may say Yes
indeed. End quote fromLiqa' al-Baab il-Maftooh(11/81).
Note: The hadeeth referred to in the words quoted from Ibn Muflih
"subject to further discussion" was narratedby Abu Dawood (887) and
al-Tirmidhi from Abu Hurayrah who said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "Whoever among you recites
(interpretation of the meaning):'By the fig, and the olive' [al-Teen
95:1]and comes to the end of it,'Is not Allaah the Best of judges?'
[al-Teen 95:8], let him sayBala wa ana 'ala dhaalika min
al-shaahideen(yes indeed, and I am one of the witnesses to that). And
if he recites (interpretation of the meaning):'I swear by the Day of
Resurrection' [al-Qiyaamah 75:1]and comes to the end of it,"Is not He
(Allaah Who does that) Able to give life to the dead?" [al-Qiyaamah
75:40], let him say Bala (yes indeed). And if he recites'By the winds
(or angels or the Messengers of Allaah) sent forth one after another'
[al-Mursalaat 77:1]and he reaches (the verse) (interpretation of the
meaning):'Then in what statement after this (the Qur'aan) will they
believe?' [al-Mursalaat 77:50], let him say:Aamanna Billaah(we believe
in Allaah)." The isnaad of this hadeeth includes a majhool (unknown)
narrator, as was stated by al-Tirmidhi after quotingit. It was classed
as da'eef by a number of imams, such as al-Nawawi inal-Majmoo'(3/563)
and others. Al-Albaani quoted it inDa'eef Abi Dawood.