Explanation of the author's statement: "…and the prayer is caught by the takbir of ihram within its time…"

The Shaykh : Then he said "and the prayer is caught by the takbir of ihram within its time". The word "prayer" is general—may Allah have mercy on you—for the obligatory prayer and the time-bound voluntary prayer, such as the Duha prayer and the witr, for it is time-bound, and likewise the rawatib, for they are time-bound. The rawatib before the prayer have a time from the entry of the prayer time until the iqamah, and the rawatib after the prayer have a time from the end of the prayer until the exit of the time. Every time-bound prayer is caught by catching the takbir of ihram. The evidence for this is that there is no explicit evidence, but here it is an explanation of the reason, which is that this person who caught the takbir of ihram caught a part of the time, and catching a part is like catching the whole, because the prayer does not diminish. So if he caught the amount of the takbir of ihram, he has caught the entire prayer. This is the explanation of the reason, and this is what the author, may Allah have mercy on him, adopted, and it is the well-known position of the madhhab of Imam Ahmad, that the prayer is caught by the takbir of ihram, whether from the beginning of the time or from the end of the time. From the beginning of the time, if a woman caught the amount of the takbir of ihram of the Maghrib prayer, for example, and then menstruation came to her, we say here that she has caught the prayer, so it is obligatory for her, when she becomes pure, to pray the Maghrib, because she caught the amount of the takbir of ihram of the time. From the end, as if a woman was menstruating and then became pure before the exit of the time by the amount of the takbir of ihram, then the prayer is obligatory upon her, because she caught from the time the amount of the takbir of ihram.
This is from the aspect of the ruling. From the aspect of the reward, the one who catches the amount of the takbir of ihram is rewarded with the reward of the one who catches the entire prayer, and the prayer is considered a performance (ada') in his case. But it is not permissible, as we have mentioned previously in the book of prayer, it is not permissible to delay the prayer or part of it beyond its time. For example, if someone says, "I will delay the prayer until only the amount of the takbir of ihram remains," we say this is forbidden and you are sinful. But despite that, we say that you have caught it as a performance.
This is what he adopted, and it is the madhhab. The second opinion is that the prayer is not caught except by catching a rak'ah; it is not caught except by catching a rak'ah, due to the saying of the Prophet (peace and blessings be upon him) . This opinion is the correct one and the choice of Shaykh al-Islam Ibn Taymiyyah, because the hadith is apparent in this; it is a conditional sentence . Its implication is that the one who catches a rak'ah, but less than a rak'ah, has not caught it. Accordingly, if a woman menstruates after the entry of the time by less than the amount of a rak'ah, she is not required to make it up, because she did not catch a rak'ah. Likewise, if she becomes pure before the exit of the time by less than a rak'ah, she is not required to make up the prayer, because she did not catch a rak'ah. The Prophet (peace and blessings be upon him) says . Also based on this are other catchings that may come to us, if Allah wills, in the future, such as catching the congregation. Is the congregation caught by a rak'ah or by the takbir of ihram? The correct view is that it is not caught except by a rak'ah, just as Jumu'ah is not caught except by a rak'ah by consensus, so likewise the congregation is not caught except by a rak'ah.
And the author's statement "by the takbir of ihram within its time" includes the time of necessity and the time of choice. We do not have a prayer with two times except one prayer, which is 'Asr. So if he catches the takbir of ihram before the setting of the sun, he has caught the 'Asr prayer. The correct view is that it is not caught except by catching a rak'ah, and the hadith is explicit in that, where the Prophet (peace and blessings be upon him) said . This is an explicit text on the subject, indicating the stronger position.