[ In the Name of Allaah, the All-Merciful, may His Salaah
be upon His final and best Messenger, to proceed... ]
As for his (Sayyid Saabiq's ) statement:
"On the authority of Ibn 'Umar, he said, 'The Prophet (sallallaahu 'alayhe wa sallam) used read the Qur'aan in front of us (in prayer), and when he came to verse of prostration, he would make takbeer (saying "Allaahu akbar") and prostrate, and we would also prostrate.'
It was collected by Aboo Daawood, Al-Bayhaqee, and Al-Haakim who said about it, 'It is saheeh according to the conditions of the two shaykhs (Al-Bukhaaree and Muslim).'
There are two points that need to be discussed here:
The hadeeth is dha'eef
, due to the presence of a weak narrator, 'Abdullaah ibn 'Umar Al-'Umaree, in the chain of the hadeeth in Aboo Daawood. The narration of Al-Bayhaqee comes by way of Aboo Daawood as well.
It is dha'eef as Al-Haafith said in At-Talkhees
, and so he went on to say in Buloogh Al-Maraam
, "There is a weakness in its chain."
An-Nawawee said in Al-Majmoo'
, "Its chain is dha'eef."
And a number of companions have narrations about his prostration (sallallaahu 'alayhe wa sallam
) upon many verses in many different scenarios, and none of them ever mentioned that he (sallallaahu 'alayhe wa sallam
) made takbeer (said "Allaahu akbar"
) when prostrating. Therefore, we are inclined to say that this takbeer is not legislated. This position was taken by Imaam Aboo Haneefah in one narration on him.
There is no mention of any takbeer
in Al-Haakim's narration, and it is a narration that is being used as a supporting evidence. That hadeeth reaches us by way of 'Ubaydullaah ibn 'Umar Al-'Umaree, the brother of 'Abdullaah ibn 'Umar Al-'Umaree. The names are similar - 'Ubaydullaah and 'Abdullaah , however 'Ubaydullaah is reliable while his brother is dha'eef as was menioned.
The hadeeth is also found in the two Saheehs, by way of 'Ubaydullaah, not 'Abdullaah, and this is from the further evidences of its weakness (the narration of 'Abdullaah ibn 'Umar Al-'Umaree). 
And as for his (Sayyid Saabiq's) statement:
"And Ibn Mas'ood said, 'When you read a (verse of) prostration, then make takbeer and prostrate, and when you raise your head back up, make takbeer.'
This is how he mentioned it, without referencing it to any source! It has been collected by Al-Bayhaqee, it is mu'allaq
(part of the chain is missing), saying that Ar-Rabee' ibn Sabeeh reported that Al-Hasan Al-Basree said it, not Ibn Mas'ood. 
This narrator, Ar-Rabee', was mentioned by Al-Haafith. He said, "He was truthful, but he had a poor memory."
I did find an origin for it, at least as the action (not the statement) of Ibn Mas'ood. Ibn Abee Shaybah collected it on the authority of 'Ataa' ibn As-Saa'ib. He said, "We used to read to Aboo 'Abdir-Rahmaan As-Sulamee while walking, and if we came accross a (verse of) prostration, he would make takbeer, gesture as if he was prostrating, and then make tasleem (saying "As-Salaamu 'alaykum"). He believed that Ibn Mas'ood used to do that."
 However, 'Ataa ibn As-Saa'ib used to make mistakes in his narrations.
It has also been narrated that Abul-Ash-hab and Al-Hasan that they said, "When a man reads a (verse of) prostration, let him make takbeer when he raises his head, as well as when he prostrates."
Its narrators are trustworthy except for Hushaym and Mugheerah who are mudallis
It has also been relayed that Aboo Qalaabah and Ibn Seereen said, "When a man reads a (verse of) prostration outside of prayer, then he should say, 'Allaahu akbar.'"
The chain of this report is authentic. 
Making takbeer upon prostrating for a verse of prostration has also been reported by 'Abur-Razaaq and Al-Bayhaqee on the authority of Muslim ibn Yasaar, and its chain is authentic. 
[ And Allaah knows best. ]
article was taken from BAKKAHnet (www.bakkah.net)
 He is the author of the book, Fiqhus-Sunnah
, may Allaah have Mercy on him. Shaykh Al-Albaanee praised the book, saying, "Verily the book Fiqhus-Sunnah by Shaykh Sayyid Saabiq is from the finest books authored in its field that I have come across, by way of its fine organization, clear writing style, and an absence of complex and intricate phrases that are found in many books of Fiqh..."
Having said that, Shaykh Al-Albaanee went on to mention the problems with the book, and they are many. Sometimes Saabiq used weak or baseless narrations to prove his opinion, sometimes he called authentic narrations dha'eef
(weak), sometimes he makes analogy in the presence of an authentic hadeeth, etc. Refer to the article What is Wrong With the Book Fiqhus-Sunnah?
for full details of his mistakes.
So Shaykh Al-Abaanee, may Allaah reward him and have Mercy on him, went through the first parts of the book and made valuable comments and corrections. He then sent them to the author, along with an encouragement to fix these problems in the next printing of his book, but as the Shaykh said, "I was hoping for that, but now my hope is lost as this man has gone on printing his book upon the same blameworthy manner..."
The Shaykh then decided to gather his criticisms and corrections and print the book Tamaam Al-Minnah
after seeing more and more printings of Fiqhus-Sunnah
for over 35 years, without retracting from except a small number of his more obvious errors.
Shaykh Al-Albaanee first sent Sayyid Saabiq his own handwritten manuscript of Tamaam Al-Minnah
(after making a copy for himself) in the year 1373, and then the book was published in 1409! May Allaah reward the Shaykh for his generous advice, patience, and obvious love for the Muslims.
 'Ubaydullaah literally means a little 'Abdullaah
, they are very similar names in 'Arabic.
 Refer to Irwaa' Al-Ghaleel
(#471 & #472)
 Al-Bayhaqee collected it in As-Sunan Al-Kubraa
 Ibn Abee Shaybah collected it in his Musannaf
narrator is one who often does not mention the one he directly narrated from, he replaces him with the one after him in the chain. This was done by different narrators for different reasons. It is considered unacceptable in a narration, until it can be shown who he actually narrated from.
 It was collected by 'Abdur-Razzaaq in his Musannaf
(3/349, #5930) with another chain that is also authentic.
 To conclude, what is understood from the article is: (1)
The evidence supporting making takbeer
when prostrating for a verse of prostration while in prayer that Sayyid Saabiq used is not authentic; (2)
A person may make takbeer
when prostrating for a verse of prostration outside of prayer, as has been reported from some of the taabi'oon
. And Allaah knows best.