Delaying the takbir of transition in the prayer

The questioner:
But I heard from him that he would delay the takbir until he reached the time of the next prayer, so he delayed the takbir. If he intended to pray, but he did not begin the takbir until he reached the ground, he was advised about that.

The Shaykh:
Yes, regarding those who say that the takbir in the transition is in the state of transition from one pillar to another, for example, if one is standing from ruku' and then descends to sujud, he says the takbir while descending and finishes the takbir before he prostrates. Because it is between the two pillars, if he prostrates and then says the takbir after prostrating, he has left this obligatory act. But in Sharh al-Zad, it says this is a matter that is difficult for people. Many people, for example, experience this delay. It happens to them due to negligence or loudness. If we said their prayer is invalid and invalidated the prayer of many people, that would be a problem. So if a person did not intentionally delay the takbir, but was overcome by negligence, ignorance, or forgetfulness, there is leniency in this, because people cannot do otherwise, or else we would invalidate the prayer of many people. Yes.

The questioner:
The Shaykh's children.

The Shaykh:
No, the one who whispers before him whispers before him. If some of them do not have distracting thoughts and do not hear the takbir, it is well known for distracting thoughts. Before the imam, but this is a matter that many people fall into as a result of entering the prayer while having distracting thoughts, or that they are in a hurry to get out of the prayer quickly and race the imam.

Another questioner:
What came, O Shaykh? Huh? Did it come, or the one who prostrates, or…

The Shaykh:
No, absolutely not, it does not contradict. Meaning, if he prolongs the takbir, it does not contradict. He prolongs it from the time he descends until he reaches the ground. He prolongs it, or it means that if he bends to prostrate, he says Allahu Akbar and the rest is… Actually, some scholars say that it is recommended to occupy the time between the pillars with the remembrance of Allah, so some of it is fine. He prolongs the takbir a little. Yes.

The questioner:
Honorable Shaykh, and regarding the student’s question about the ruling or the recommendation.

The Shaykh:
The chapter. We perform wudu. The safest course, as you heard, the safest is that he says the name. This is the safest and the most protective of the conscience. But if it happens that he performs wudu and forgets to say the name, his wudu is valid, if Allah wills. This is the safest and the most protective of the conscience. But if he intentionally leaves off the naming, intentionally leaves off the naming, this is a point of disagreement among scholars. For a person to fall into disagreement is not the best; it is better for him to be cautious in his religion and get out of the scholars’ disputes. That is the most prominent for them and the best. Yes.

Another questioner:
Of course. In the name of Allah, the Most Gracious, the Most Merciful.

The Shaykh:
Because it is a place of mercy, they say. It is a place of slaughter. Slaughter is not mercy. It is not mercy for the animal.

Another questioner:
O Most Merciful.

The Shaykh:
Excellence in slaughter means not torturing it. You slaughter it with a slow slaughter or with a dull tool. This is the meaning of excellence. Excellence is that you slaughter it with a comfortable slaughter. But in itself, regarding the animal, it is not mercy. Yes.