The ruling on the sitting of rest
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Regarding the sitting for rest, is there a takbir for moving from the sitting for rest to standing, or is the takbir for standing up from prostration sufficient?
First: We are asked about the sitting for rest: is it prescribed or not? The sitting for rest appears, based on the texts and the convergence of the evidence, to be prescribed for one who is unable to rise from prostration to standing. However, if one is able and energetic, it is better not to sit, because the Messenger of Allah (peace and blessings be upon him) did not command it. The most authentic report regarding this is from Malik ibn al-Huwayrith. Malik ibn al-Huwayrith arrived in the Year of the Delegations in the ninth year of the Hijrah, and the Messenger of Allah (peace and blessings be upon him) had been affected by old age, so he would sit.
And it indicates that it is not prescribed: There is no takbir in it, neither when sitting nor when rising from the sitting. Nor is there any dhikr in it. If the matter had been intended for its own sake, it would have had a takbir when sitting and when moving from the sitting, and it would have had dhikr, because there is no action in the prayer that does not have its dhikr. Ruku' has its dhikr, sujud has its dhikr, the sitting between the two prostrations has its dhikr, and standing up after ruku' has its dhikr.
So the stronger opinion among the scholars' views is the middle position: Whoever needs it should sit, but not like the way people sit now, sitting for a moment,Because Malik ibn al-Huwayrith said: (he did not stand up until he was fully upright) meaning: he completes his sitting. As for if a person needs it, he sits in a stable position and then stands up. When he stands up, he does so without a takbir; he only says the takbir when rising from prostration. If a person is strong and energetic, he does not sit. If a person is a ma'mum, he should follow his imam: if the imam sits, he sits, and if the imam does not sit, the ma'mum does not sit.By the saying of the Prophet (peace and blessings be upon him): (The imam was only made to be followed) For this reason, some of the brothers do what is contrary to the best practice in this matter,For example: thinking that the sitting for rest is recommended while he is behind an imam who does not consider it so. Then you find him sitting while the imam has begun reciting al-Fatihah. This is contrary to the best practice. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) explicitly stated this and said: The best practice is to follow the imam and not to sit.
First: We are asked about the sitting for rest: is it prescribed or not? The sitting for rest appears, based on the texts and the convergence of the evidence, to be prescribed for one who is unable to rise from prostration to standing. However, if one is able and energetic, it is better not to sit, because the Messenger of Allah (peace and blessings be upon him) did not command it. The most authentic report regarding this is from Malik ibn al-Huwayrith. Malik ibn al-Huwayrith arrived in the Year of the Delegations in the ninth year of the Hijrah, and the Messenger of Allah (peace and blessings be upon him) had been affected by old age, so he would sit.
And it indicates that it is not prescribed: There is no takbir in it, neither when sitting nor when rising from the sitting. Nor is there any dhikr in it. If the matter had been intended for its own sake, it would have had a takbir when sitting and when moving from the sitting, and it would have had dhikr, because there is no action in the prayer that does not have its dhikr. Ruku' has its dhikr, sujud has its dhikr, the sitting between the two prostrations has its dhikr, and standing up after ruku' has its dhikr.
So the stronger opinion among the scholars' views is the middle position: Whoever needs it should sit, but not like the way people sit now, sitting for a moment,Because Malik ibn al-Huwayrith said: (he did not stand up until he was fully upright) meaning: he completes his sitting. As for if a person needs it, he sits in a stable position and then stands up. When he stands up, he does so without a takbir; he only says the takbir when rising from prostration. If a person is strong and energetic, he does not sit. If a person is a ma'mum, he should follow his imam: if the imam sits, he sits, and if the imam does not sit, the ma'mum does not sit.By the saying of the Prophet (peace and blessings be upon him): (The imam was only made to be followed) For this reason, some of the brothers do what is contrary to the best practice in this matter,For example: thinking that the sitting for rest is recommended while he is behind an imam who does not consider it so. Then you find him sitting while the imam has begun reciting al-Fatihah. This is contrary to the best practice. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) explicitly stated this and said: The best practice is to follow the imam and not to sit.