would not say the takbir. Accordingly, the prostration of Quranic recitation and the prostration of gratitude are not part of the prayer. Thus, it is not forbidden for one in a state of ritual impurity to prostrate for recitation or gratitude without purification. This was the view preferred by Shaykh al-Islam (1).

It is authentically reported from Abdullah ibn Umar that he would prostrate for Quranic recitation without ablution (2)....

There is no doubt that it is better to perform ablution, especially since the reciter will be reciting the Quran. Ablution is prescribed for reciting the Quran, because it is among the remembrance of Allah, and ablution is prescribed for every remembrance of Allah.

As for making purification a condition for the prostration of gratitude, this is weak, because its cause is the occurrence of renewed blessings or the renewed averting of afflictions, and this may happen to a person while he is in a state of ritual impurity.

If we were to say, “Do not prostrate until you have performed ablution,” the interval might become prolonged. A ruling contingent upon a cause lapses if it is delayed beyond its cause. In that case, one must either say, “Prostrate without ablution,” or say, “Do not prostrate,” for a person may not quickly find water with which to perform ablution and then prostrate.

As for the prostration of Quranic recitation, a person should not prostrate except while in a state of purification, just as he should recite while in a state of purification.

And circumambulation.

His statement, “And circumambulation,” means that it is forbidden for one in a state of ritual impurity to circumambulate the House, whether that circumambulation is a rite of Hajj, Umrah, or voluntary, such as when one circumambulates on other days.