“Have you seen the one who forbids a servant when he prays? Have you considered whether he is upon guidance, or enjoins righteousness? Have you considered if he denies the truth and turns away? Does he not know that Allah sees all? No indeed! If he does not desist, We will certainly drag him by the forelock—a lying, sinful forelock. So let him call his associates; We will call the guards of Hell. No indeed! Do not obey him. Rather, prostrate and draw near.” [al-‘Alaq]

Despite this, prostration is prescribed upon its recitation. Thus, the matter ultimately rests upon textual stipulation: we say that the sunnah has prescribed prostration at specific verses, so we restrict ourselves to what the sunnah has prescribed.

And he says the takbir when he prostrates and when he rises, …

His statement, “And he says the takbir when he prostrates and when he rises,” explains the manner of the prostration of recitation. He says the takbir when he prostrates because it is a prayer, and prayer must have an opening declaration of Allah’s greatness, which is the takbir. As for those who hold that it is not a prayer, they do not say the takbir, because it is merely a prostration. However, it is reported that the Messenger of Allah, may Allah bless him and grant him peace, would say the takbir when prostrating (1). If the hadith is authentic, it is to be acted upon, whether we hold it to be a prayer or not. The hadith does not state that he would first stand and then fall into prostration.

Accordingly, one prostrates from whatever position one is in: if one is standing, one prostrates while standing; and if one is seated, one prostrates while seated. This is because standing is an act of worship for Allah that requires evidence.

There are three views regarding the takbir for the prostration of recitation when it is performed outside the prayer:

The first view: one says the takbir when prostrating and when rising.

The second view: one says the takbir only when prostrating.