Is the sitting for rest prescribed in the prayer?

The questioner : Regarding, O honorable Shaykh, the sitting for rest, is there a takbir for transitioning from the sitting for rest to standing, or is there only one takbir, which is the takbir for standing up from prostration to...

The Shaykh : First: We ask whether the sitting for rest is prescribed or not prescribed? Before we ask about the takbir for it. The sitting for rest, as it appears from the texts and as the evidence agrees upon, is prescribed for one who is unable to rise from prostration to standing. As for if one is able and active, it is better not to sit, because the Messenger of Allah (peace and blessings be upon him) did not order it. The most authentic of those who spoke about it is Malik ibn al-Huwayrith, and 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 eaten meat, so he would sit.
And it indicates that it is not prescribed: that it has no takbir, neither for sitting nor for standing up from sitting, and that there is no dhikr in it. If it were an intended act in itself, it would have a takbir when sitting and when transitioning from sitting, and it would have dhikr, because there is no action of the prayer that does not have dhikr. Ruku' has dhikr, and sujud has dhikr, and sitting has the dhikr of sitting between the two prostrations, and standing up after ruku' has dhikr.
So the stronger of the scholars' opinions is the middle position: that one who needs it should sit, but not like the sitting of people now, meaning perhaps for a moment, he sits because Malik ibn al-Huwayrith says: He settles, meaning: he completes his sitting. And if a person needs it, let him sit as I told you, a stable sitting, then stand up. And when he stands up, he stands up without takbir; he says takbir only when rising from prostration. And if a person is strong and active, he does not sit. And if a person is a ma'mum, let him follow his imam; if the imam sits, he sits, and if the imam does not sit, the ma'mum does not sit, due to the saying of the Prophet (peace and blessings be upon him): For this reason, some of the brothers do the opposite of what is best in this. You find, for example, that he considers the sitting for rest recommended while he is behind an imam who does not consider it so, then you find him sitting while the imam has begun al-Fatihah, and this is contrary to what is best. And the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) stated this explicitly and said: The best is to follow the imam and not to sit.

The questioner : ...

The Shaykh : Just one question, yes.