al-Hasan, al-Sha'bi, Salim, al-Qasim, 'Ata', and 'Ikrimah; [because it is a prayer that has a reason, so it is permissible during a prohibited time, like the performance of missed regular sunnah prayers. The principle has been established by the fact that the Prophet - peace and blessings of Allah be upon him - performed the two rak'ahs that are after Dhuhr after the Asr prayer] (3). The followers of logic (Ahl al-Ra'y) permitted it before the changing of the sun. [And our evidence is the generality of his saying, peace be upon him: "There is no prayer after the Fajr until the sun rises, and no prayer after the Asr until the sun sets"] (4). Abu Dawud (5) narrated from Abu Tamimah al-Hujaymi, who said: I used to narrate (stories) after the morning prayer, and I would prostrate, so Ibn Umar forbade me. I did not stop, three times, then he returned and said: I prayed behind the Prophet - peace and blessings of Allah be upon him - and with Abu Bakr, Umar, and Uthman, and they did not prostrate until the sun rose. Al-Athram narrated from Ubayd Allah (6) ibn Miqsam: That a narrator used to read the prostration (verse) after Asr and prostrate, so Ibn Umar forbade him and said: They do not understand.

209 - Issue: He said: (Whoever prostrates, it is good, and whoever leaves it, there is no blame upon him.)

The summary of this is that the prostration of recitation is a confirmed sunnah, and it is not obligatory [according to our Imam and Malik] (1), al-Awza'i, al-Layth, and al-Shafi'i, [and this is the school of thought of Umar] (2) and his son.