Halakhah for Megillah 44:23

From the laws of the commandment is that which they, may their memory be blessed, said (Megillah 22b) that there is no liability for lashes unless he spreads his arms and legs, which would find him resting completely on the stone - as so did the accepted understanding come, that this is the prostration stated in the Torah. But without the spreading of the hands and legs, there is no lashes for it; but they would strike one who did this with lashes of rebellion. However, regarding [actual] idolatry there is no distinction between spreading of the hands and legs [and not] - as soon as one buries his face in the ground in front of it, he is stoned (Horayot 4a). And that which they, may their memory be blessed, said (Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 6:7) that if he placed mats on the stone floor and covered them, it is permissible to prostrate himself upon them. And that which they, may their memory be blessed, said (Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 6:7) that the prohibition [applies] everywhere except for the Temple, [where] it is permissible to prostate oneself to God on the stones; as it is stated, "you shall not place in your land" - in your lands you shall not prostrate yourselves, but you shall prostrate yourselves on the cut stones in the Temple. And from what it appears, this [distinction] is from the reason that I have said, that people will suspect the prostrater, that he not deify the stones. And since the Temple is chosen for the service of God, blessed be He, and it is as [clear] to all as the sun in the middle of the day that there is no worship there except only to God, there is no room for suspicion. But according to the reason of Rambam, may his memory be blessed - that it is to distance us from idolatry, since they were doing this for it - all the more so should it be fitting to distance all that is similar to it in the sanctified place, to avoid disqualifying the thoughts of the one who comes to prostrate himself to God in his thinking about them. However I know that our Rabbi had a correct reason for 'everything to which he turned' - but sometimes it is hidden from the inadequacy of the understanding of the listener. And the rest of the details of the commandment are in the Gemara, Megillah (See Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 6).