280 – Ibn ʿUmar (may Allah be pleased with him) said: “The Prophet (peace and blessings be upon him) used to recite the Quran to us; whenever he reached a verse that calls for prostration, he would pronounce the takbīr, then prostrate, and we would prostrate along with him.” Reported by Abū Dāwūd with a chain that contains some weakness. (1)

Grade of the hadith:
The report is weak, yet its basis is found in the two Ṣaḥīḥs.
Ibn Ḥajar said in al-Talkhīṣ: “Abū Dāwūd narrated it, and in the chain is ʿAbd Allāh al-ʿUmarī, the elder, who is weak. Al-Ḥākim also recorded it (1/421) through the narration of ʿUbayd Allāh al-ʿUmarī, the younger, who is reliable, and he ruled that it meets the criteria of the two Shaykhs.”
I say: Its root is found in the two Ṣaḥīḥs from Ibn ʿUmar with a different wording.

Points derived from the hadith:
1 – The report establishes the legitimacy of sujūd al-tilāwa (the prostration of recitation).
2 – It indicates that the listener should prostrate when the reciter prostrates.
3 – It shows that, in that prostration, the reciter serves as the imam for the listeners.
4 – It proves that if the reciter does not prostrate, the listener does not prostrate.
5 – It teaches that the takbīr is pronounced upon going into prostration, and the apparent ruling is that a single takbīr suffices, taking the place of the takbīr of transition while its origin is the opening takbīr. No takbīr for rising from the prostration is mentioned in the hadith, which indicates that none was legislated.
6 – Shaykh al-Islām says: “For the prostration of recitation no opening declaration of consecration (taḥrīm) nor concluding declaration of release (taḥlīl) is prescribed; this is the Sunnah known from the Prophet, and it was the practice of the great majority of the early generations, and upon this …”