so if it is recited to him outside prayer, he must prostrate soon afterward, when the time for prayer comes. For there is no hour in which the Quran is recited to him that is not a time for an obligatory prayer which he must perform, since less than half a day separates him from the time of an obligatory prayer. If he does not pray, he is among those who do not prostrate when the Quran is recited to them. If the Quran is recited to him during prayer, he must perform one prostration in which he goes down from standing and another in which he goes down from sitting, both following bowing, as the Messenger, may Allah bless him and grant him peace, explained.

As for prostration upon reciting this verse, it is the specific prostration known as prostration upon recitation. This is a prostration to be performed promptly upon hearing this verse, for it commands him to prostrate when the Quran is recited to him. Responding with the utmost promptness therefore entails performing the prostration of recitation upon hearing it, then prostrating when other verses are recited, as explained above.

This verse commands prostration when either it or another verse is recited to him. It is this verse that commands prostration upon the recitation of the Quran, unlike the other verses upon whose recitation no prostration is performed. It thus contains a particular exhortation to prostrate, besides its general status as part of the Quran. A prostration is therefore prescribed specifically upon its recitation, and one also prostrates in prayer when it is recited, just as one prostrates when other verses are recited.

This is how the Prophet, may Allah bless him and grant him peace, explained it, for he prostrated upon its recitation during prayer. When his action implements a command or explains an unelaborated text, it carries the same ruling as that command or text. This therefore indicates