Is it prescribed to say the takbir when prostrating in prostration of recitation and when rising from it?

The Shaykh : Now I can proceed to answer the previous question. The claim is that the Companion said: The Messenger (peace be upon him) would raise or say the takbir, . This is not the speech of the Messenger (peace be upon him); rather, it is the speech of one of the Companions, whom I recall to be Abu Hurayrah or Anas ibn Malik. In that case, we cannot imagine that this Companion had comprehensive knowledge, first of all: that he visualized every raising or lowering performed by the Messenger (peace be upon him), including what pertains to prostration of recitation, along with those other parts. So, when he said: , we cannot imagine this, because this requires intellect, if that is the correct term. And it is not valid to attribute this to a legislator. I say it is not valid because the Legislator is Allah (Blessed and Exalted is He). So let us correct the phrase and say: the intellect of a messenger from the Wise Legislator, and he is none other than the Messenger of Allah (peace and blessings be upon him). Second: what comes to mind for one who reads the hadiths regarding the takbir in lowering and raising is the customary prayers, in which prostration of recitation rarely occurs. So it does not come to the mind of the reader of the hadiths that the Companion intended even what? Even the lowering and descent for prostration of recitation. Third and finally: and this is the most important thing in the matter. If you mentioned previously that any part of a general statement on which no practice has been carried out, it is not permissible for us to carry out our practice on it. There is no doubt that the Messenger (peace be upon him) read a prostration of recitation repeatedly and often. You know well that it is from the Sunnah in the Friday dawn prayer to recite Surat al-Sajdah. Also, it is established in "al-Sahihayn" from the hadith of Zayd ibn Thabit: "That the Prophet (peace and blessings be upon him) would recite a surah containing a prostration in the 'Isha' prayer," and he would prostrate. And such hadiths regarding the prostration of the Messenger (peace be upon him) in prayer are numerous and continuous. No one from the Companions narrated that the Prophet (peace and blessings be upon him) would say the takbir for this lowering when he prostrated in prayer a prostration of recitation. This was not narrated. So, if the general statement issued by the Companion narrator regarding lowering and raising were a comprehensive and inclusive general statement, as if it were issued by the Messenger (peace be upon him)—and this comparison is undoubtedly an exaggeration, because we equate the expression of the Companion with the expression of the Messenger. We equate this hypothetically and for the sake of argument. If we assume this generality, we say: this part of this generality, since no practice of the Messenger (peace be upon him) was carried out on it, and it is not intended and not meant in our discussion and speech—this, as you hear, is undoubtedly regarding prayer. We said that those noble Companions who transmitted to us the prostration of the Messenger (peace and blessings be upon him) in prayer did not transmit to us that he would say the takbir for the prostration of recitation. But I add to that: so, the prostration of recitation, it is not prescribed in it, neither inside the prayer nor outside the prayer, the takbir. Because this prostration is not a prayer, and this is a point we must be aware of. The prostration is undoubtedly a pillar of the prayer; the prayer is not valid without it. But when the prostration is separated from the prayer, it is no longer a pillar, and it no longer has its known and prescribed conditions within the prayer. The takbir for entering the prayer is a pillar, and the remaining takbirs in the lowering and raising from the prayer are not a pillar by the consensus of the scholars. They differed, with some saying it is obligatory and others saying it is a recommended practice. The recommended practice is the weaker position, and the stronger position is that the takbir is obligatory. The takbirs of transition during the prayer are obligatory because the Prophet (peace and blessings be upon him) ordered the one whose prayer was defective to do them. So if we leave these matters in the prayer and move to prostration of recitation, and add to it the prostration of gratitude, we cannot attach to it the rulings that were attached to it while it was in the prayer, because it is separated from the prayer. From here we arrive at saying: since the prostration does not have its rulings attached to it as it does in the prayer, we arrive at saying: it is not required for the prostration, it is not required for it purity of the body, nor purity from minor ritual impurity, nor even major ritual impurity, nor purity of the place, nor facing the qiblah. None of that is required for prostration of recitation, because it is not a prayer. These conditions are conditions for the prayer, but they are not conditions for a part of the prayer. Let us bring it closer to you with the takbir of ihram: Allahu Akbar. Is it permissible for the Muslim to say: Allahu Akbar while he is, for example, in a state of minor ritual impurity, or even major ritual impurity? It is permissible, of course. Why? Because this is a remembrance of Allah that was required at the beginning of the prayer and was not required in the details of the prayer, as we mentioned. Similarly, it is permissible for him to say the takbir while not facing the qiblah? It is permissible. And while on a ritually impure place? It is permissible. Why? Because the original ruling for things is permissibility, and because we cannot bring a condition for a matter from the prescribed matters that the Wise Legislator did not bring. By his saying (peace and blessings be upon him): . I think with this I have answered your question regarding the argumentation with the generality of the Companion's statement: . This contains no evidence for what we mentioned earlier.

The questioner : May Allah reward you, O Shaykh.