He also reports from Abū Qilāba and Ibn Sīrīn that they both said,
“When a man recites a verse of prostration outside of the prayer, he should say: Allāhu akbar.”

I say: Its chain of transmission is sound, and ʿAbd al-Razzāq relates the same, in al-Muṣannaf 3/349/5930, through another reliable chain conveying the same wording from them.

Both he and al-Bayhaqī further transmit the practice of pronouncing the takbīr at the prostration of recitation from Muslim ibn Yasār, and its chain too is sound.

[The compiler’s] words: “The loci of prostration in the Qur’an are fifteen. ʿAmr ibn al-ʿĀṣ reported that the Messenger of Allah ﷺ recited fifteen prostrations in the Qur’an—three of them in the Mufassal collection of sūrahs, and two in Sūrat al-Ḥajj.” This was narrated by Abū Dāwūd and … and …, and al-Mundhirī and al-Nawawī deemed it ḥasan (fair).

I say: No, it is not ḥasan, because the report contains two unknown narrators. Al-Ḥāfiẓ, in al-Talkhīṣ, after citing the grading of al-Mundhirī and al-Nawawī, says: “ʿAbd al-Ḥaqq and Ibn al-Qaṭṭān declared it weak. Within it is ʿAbd Allāh ibn Munayn, who is unknown, and the one narrating from him—al-Ḥārith ibn Saʿīd al-ʿAtiqī—is likewise unknown. Ibn Mākūlā said: He has no other ḥadīth besides this one.”

Accordingly, al-Ṭaḥāwī preferred the view that there is no second prostration near the end of Sūrat al-Ḥajj, and this is also the stance of Ibn Ḥazm in al-Muḥallā. He said, “No authentic Sunnah from the Messenger of Allah ﷺ has been established concerning it, nor is there consensus upon it, whereas it has been authentically reported that ʿUmar ibn al-Khaṭṭāb, his son ʿAbd Allāh, and Abū al-Dardāʾ performed the prostration therein.”

Ibn Ḥazm then went on to endorse the legitimacy of prostration in the other places mentioned in