Accordingly, ritual purity, covering one’s nakedness, and facing the qiblah are not required for it. Thus, one may prostrate even while in a state of minor ritual impurity; indeed, even while in a state of major ritual impurity, if we hold that recitation is permissible for a person in a state of janābah. The correct view, however, is that it is not permissible for a person in a state of janābah to recite the Quran. (1) Whoever examines Shaykh al-Islam Ibn Taymiyyah’s discussion of this issue will see that the sound view is the one he adopted: namely, that the prostration of Quranic recitation is not a prayer and that it does not require the conditions required for prayer. Thus, if you are reciting the Quran from memory while not in a state of ablution and come across a verse of prostration, then according to this view you may prostrate without blame. Ibn Umar, despite his great scrupulousness, would prostrate without ablution. (2) Nevertheless, as a precaution, one should not prostrate except in a state of ritual purity.

It is sunnah for the reciter …

His statement, “It is sunnah for the reciter,” indicates that the prostration of Quranic recitation is not obligatory; rather, it is sunnah. This matter is one over which the scholars differ.

Some of them held that the prostration of Quranic recitation is obligatory, because Allah commanded it and censured those who abandon it. Allah Most High says:

“O you who believe! Bow down, prostrate yourselves, worship your Lord, and do good.” [al-Hajj: 77]

Thus, He commanded prostration. And Allah Most High says:

“And when the Quran is recited to them, they do not prostrate.” [al-Inshiqaq]

Thus, He censured them for failing to prostrate. He also praised those who prostrate, saying:

“Indeed, those who are with your Lord are not too proud to worship Him. They glorify Him, and to Him they prostrate.” [al-Araf]

They said: This proves that prostration is obligatory, because the one who performs it is praised, the one who abandons it is censured, and it is commanded.