Bukhari

Hadith Commentary:
(1)
Imam Muslim rahimahullah has mentioned this addition that such a crowd would occur outside of prayer times.
(Sahih Muslim, al-Masajid, Hadith: 1296(575))

(2)
Hazrat Ibn Umar radi Allahu anhu did not clarify what should be done in such circumstances.
On this basis, there has been a difference of opinion among the scholars of the Ummah.
Imam Ahmad rahimahullah says that if, due to the crowd, there is no space to place the forehead on the ground, then it is permissible to prostrate (perform sujud) on the backs of people. However, Imam Malik rahimahullah says that in such circumstances, one should wait, and when the people raise their heads from prostration, then others should perform sujud. But in a narration of Tabarani, it is mentioned that when people could not find space due to the crowd, they would prostrate on the backs of others.
From this, the inclination of Imam Bukhari rahimahullah is evident, that a person should perform sujud according to his ability, even if it has to be on the back of his brother.
(Fath al-Bari: 2/723)
This could also mean that in such circumstances, it is not immediately necessary to perform the prostration of recitation (sujud at-tilawah); it can also be performed later.
And Allah knows best.

(4)
The Messenger of Allah sallallahu alayhi wa sallam used to say "Allahu Akbar" when bowing and rising in prayer, so one should also say "Allahu Akbar" when going into the prostration of recitation (sujud at-tilawah).
The hadith that is narrated in this regard is not authentic.
Similarly, standing and folding the hands for the prostration of recitation, and saying salam after completing the prostration of recitation, is not established from any hadith.

(5)
In the prostration of recitation (sujud at-tilawah), this supplication should be recited:
(اللَّهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا، وَضَعْ عَنِّي بِهَا وِزْرًا، وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا، وَتَقَبَّلْهَا مِنِّي كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ)
(Jami' at-Tirmidhi, al-Jumu'ah, Hadith: 579)
If this supplication is not memorized, then the following supplication may also be recited:
(سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ، بِحَوْلِهِ وَقُوَّتِهِ فتباركَ اللهُ أَحسَنُ الخالِقِينَ)
(Sunan Abi Dawud, Sujud al-Qur'an, Hadith: 1414)
The words "fatabarakallahu ahsanu al-khaliqin" are found in al-Mustadrak al-Hakim.
(al-Mustadrak lil-Hakim: 1/220)

Hadith Commentary:

From this hadith, some have deduced that when the reciter performs the prostration (sajdah), the listener should also perform it, as if in this prostration the listener is like a follower (muqtadi) and the reciter is like an imam.

Al-Bayhaqi narrated from Umar (radi Allahu anhu) that when there is a large crowd of people, then one among you may perform prostration on the back of his brother.

Qastallani said that when, in the state of crowding, it is permissible to perform prostration on someone’s back during obligatory prayer, then performing the prostration of Quranic recitation (sajdah tilawah) in such a situation is even more permissible.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has not definitively clarified any ruling in the chapter heading. Perhaps his intent is that the prostration of recitation (sajdat al-tilawah) is obligatory and cannot be omitted due to any excuse. After this, he has established a similar chapter heading in the following words:
(Bab man lam yajid mawdi‘an lil-sujud min al-ziham)
“Chapter: One who does not find a place for prostration of recitation due to crowding.”
It appears that in the upcoming chapter, he wishes to discuss the ruling regarding prostration in such circumstances—what should such a person do? Should he delay the prostration until another time, or should he prostrate on the back of another person, or is the prostration waived in such circumstances? He has not specified any one of these three possibilities, but rather has left it ambiguous.

(2)
From the chapter heading of Imam Bukhari rahimahullah, it appears that in such circumstances, one should perform the prostration to the extent of his ability, even if it is on the back of another person.
And Allah knows best.

Hadith Commentary:
(1)
It is possible that Imam Bukhari rahimahullah inclined to the view that when the reciter performs prostration (sajdah), the listener should also perform prostration, as is understood from the narration of Abdullah ibn Mas'ud radi Allahu anhu. In this regard, a marfu‘ (attributed to the Prophet) narration is also presented: A boy recited a verse of prostration (ayat al-sajdah) in the presence of the Messenger of Allah sallallahu alayhi wa sallam, then he began to wait for the Messenger of Allah sallallahu alayhi wa sallam to see when he would perform prostration. When the Prophet did not perform prostration, the boy asked: "Is prostration not necessary in this verse?" The Prophet replied: "Why not? But you are the imam in this matter; if you perform prostration, we will also perform prostration." This has been narrated by Ibn Abi Shaybah. All its narrators are trustworthy, but this narration is mursal (a chain with a missing link).

(2)
In this regard, the position of the majority is that the listener should perform prostration in every situation, whether or not the reciter performs prostration. Whether the reciter is without ablution (wudu), is a minor, or is a woman, in any case, the one who hears the verse of prostration should perform prostration. Shah Waliullah Muhaddith Dehlawi writes in Sharh Tarajim Bukhari: There are different schools of thought on this issue: According to some scholars, prostration of recitation (sajdat al-tilawah) is obligatory upon the listener, whether or not the reciter performs it, and whether the verse of prostration reaches the listener's ear accidentally or he listens to it intentionally. However, some scholars say that when the reciter recites the verse of prostration, the listener is obliged to perform prostration only if he intends to listen. If the sound reaches his ear accidentally, prostration is not necessary.

1412. Commentary:
➊ Hafiz Ibn Hajar rahimahullah has mentioned in Fath al-Bari, citing Tabarani, that due to crowding, if someone could not find a place to prostrate, he would perform prostration (sujud) on the back of his companion. [فتح الباري:723/2]
Imam Nawawi rahimahullah states that when the reciter and the listener are not in prayer, then it is not necessary for there to be a connection between the two. Whether one performs a long prostration and the other a short one, one rises earlier and the other later—similarly, if the reciter does not prostrate, the listener may still do so. Whether in a state of ablution (wudu) or without ablution, whether a man, woman, or child.

1413. Commentary: From this it is understood that one should say the takbir when going into and rising from prostration (sujud). However, according to Shaykh al-Albani rahimahullah, the mention of takbir in this context is munkar (rejected). It is correct without the takbir.

Takhrij:
«أخرجه أبوداود، الصلاة، باب في الرجل يسمع السجده وهو راكب ، حديث:1413.* عبدالله بن عمر العمري ضعيف لكنه حسن الحديث عن نافع.»©Explanation:
➊ Imam Hakim has narrated this report from Ubaydullah ‘Umari, whom he has declared trustworthy, and regarding this hadith he says that it is according to the conditions of the two Shaykhs (Bukhari and Muslim).
And the narration of Abu Dawud, which has been mentioned in the text, is from ‘Abdullah Akbar, who is a weak narrator.
In the narration of Al-Mustadrak of Hakim, which Imam Hakim has said is according to the conditions of the two Shaykhs, there is no mention of the takbir.
Most likely for this reason, ‘Allamah Albani rahimahullah has written regarding the mentioned narration that the mention of the takbir in it is munkar (rejected).
The narration without the takbir is authentic, as Imam Hakim has also declared the narration without the takbir to be authentic.

➋ The prostration of recitation (sajdat al-tilawah) is just like the prostration in prayer (salah), therefore it is preferable that a person stands up straight and then bows down for prostration, and performs the prostration on seven limbs.
And if he performs the prostration while sitting, without standing up straight, that is also permissible.
When going into prostration and when raising the head from prostration, one should say "Allahu Akbar" because it is established from the Messenger of Allah sallallahu alayhi wa sallam that in prayer, every time he would bow down or rise up, he would say "Allahu Akbar"; and when he would raise his head from prostration, he would also say "Allahu Akbar".
(Sunan al-Nasa’i, al-Tatbiq, Hadith: 1150, 1151) In the ahadith narrated from Abu Hurayrah and several other Companions radi Allahu anhum, it is mentioned in the same way.
Since the prostration of recitation is also like prayer, and this is what is apparent from the evidences, therefore "Allahu Akbar" should also be said for it. However, in the case of prostrating outside of prayer, it is only narrated to say "Allahu Akbar" at the beginning of the prostration, and this is the well-known method as mentioned in the above narration.
Outside of prayer, it is not narrated to say "Allahu Akbar" when raising the head from prostration, nor to give salam afterwards.

➌ Some scholars hold the view that one should say "Allahu Akbar" when going into prostration and give salam after finishing.
But those who hold this view do not have any authentic evidence, therefore it is not necessary to say "Allahu Akbar" when going into prostration or to give salam after finishing; however, if someone, based on other general evidences, adopts only permissibility and says the takbir, etc., then there is no harm in it according to the Shari‘ah.
And Allah knows best.
The prostration of recitation is Sunnah for both the reciter and the listener (the one who reads and the one who hears).
If the reciter performs the prostration, then the listener should also perform the prostration in following the reciter.

➍ It is preferable and better that the prostration of recitation is performed with ablution (wudu) and facing the qiblah.

➎ The well-known supplication (du‘a) of the prostration of recitation «سَجَدَ وَجْھِيَ لِلَّذِيْ خَلَقَہُ وَ صَوَّرَہُ وَ شَقَّ سَمْعَہُ وَ بَصَرَہُ‘ تَبَارَکَ اللّٰہُ أَحْسَنُ الْخَالِقِینَ» (Sahih Muslim, Salat al-Musafirin, Hadith: 771) is authentically established to be recited in the prostration of prayer, but its recitation in the prostration of the Qur’an is not established with an authentic chain.
However, another supplication is authentically narrated from Ibn ‘Abbas radi Allahu anhuma, which is: «اَللّٰھُمَّ اکْتُبْ لِي بِھَا عِنْدَکَ أَجْرًا‘ وَضَعْ عَنِّي بِھَا وِزْرًا وَاجْعَلْھَا لِي عِنْدَکَ ذُخْرًا‘ وَتَقَبَّلْھَا مِنِّي کَمَا تَقَبَّلْتَ مِنْ عَبْدِکَ دَاوُدَ» (Jami‘ al-Tirmidhi, al-Jumu‘ah, Chapter: What has been reported about what is said in the prostration of the Qur’an, Hadith: 579; Sunan Ibn Majah, Hadith: 1053; Sahih Ibn Khuzaymah, Hadith: 562, 563). Hafiz Ibn Hajar rahimahullah has declared it hasan (good).
(Futuhat Rabbaniyyah: 2/276) Likewise, Imam Ibn Khuzaymah, Hakim, Ibn Hibban, Shaykh Ahmad Shakir, and Shaykh al-Albani rahimahumullah have also declared it authentic, therefore this supplication should be recited in the prostration of recitation.
(For further details, see: Sunan Abu Dawud (Urdu), published by Darussalam, Volume 2, Benefits of Hadith: 1414.)