What is the ruling on an imam who leads his congregation in the Maghrib prayer and alerts them that he will recite a surah containing a prostration of recitation?

The Shaykh : The imam who leads his congregation in the Maghrib prayer said, "Be careful, we are about to recite a prostration, so we will prostrate for recitation." One of the attendees said, "Do not do that, O teacher, because this action disturbs the worshippers." Does the imam have to say what he said, and does the follower have to say what he said? Please inform us of the correct ruling. The answer is that the follower who said "Do not do that" is mistaken, because he is ordering the imam to go against the Sunnah. It is established from the Messenger of Allah (peace and blessings be upon him) that he prostrated in prayer in surahs other than those containing a prostration of recitation. It came in the two Sahihs from the hadith of Abu Hurayrah (may Allah be pleased with him) that he said: "I prayed behind the Prophet (peace and blessings be upon him) in the Isha prayer, and he prostrated in the surah , so I have not ceased to prostrate in it, because I saw the Messenger of Allah (peace and blessings be upon him) prostrating in it."
Since the Messenger of Allah (peace and blessings be upon him) recited this surah and others, as we mentioned, and prostrated, the imam follows the Messenger of Allah (peace and blessings be upon him). So how can one say to him, "Do not do that"? At that point, this follower's saying "Do not do that" to the imam is ordering him to do what is wrong, as if he is saying, "Do not do what the Messenger of Allah (peace be upon him) did." Is there any Muslim, no matter how ignorant he is, who does not know that it is from the Sunnah to recite the surah al-Sajdah in the Fajr prayer on Friday morning and to prostrate in it, because the Messenger of Allah (peace be upon him) prostrated in it ? So how can one say to an imam who wants to recite a surah in the Maghrib prayer that contains a prostration, "Do not do that"? The one who says "Do not do that" is ignorant, or perhaps Allah knows his intention, but the least that can be said about him is that he is ignorant.
Therefore, it is not said that this one who forbade the act is correct; rather, the one who is correct is the imam. In fact, I see that it is better for the imam to perform the prostration and not give the people news of it, because this is also part of following the Messenger of Allah (peace and blessings be upon him). When the Messenger of Allah recited the surah "The sky, when it splits" and prostrated in it, he did not say to them, "I am going to recite a surah with a prostration, so be careful." Likewise, when he began to recite the surah al-Sajdah for them every Friday morning, he did not say to them, nor did he alert them. I would have liked to say it this way, but I say, with great regret, that people today, due to their ignorance, the hardness of their necks, and their greed for this world, have reached a point where we must use methods that were not present in the time of Prophethood and the Message. This is because we are commanded to be like the saying of Ali (may Allah be pleased with him), who said: "Speak to people according to the capacity of their minds. Do you want Allah and His Messenger to be lied about?!" Therefore, I see no objection to such an alert, even though the Messenger of Allah (peace be upon him) did not alert, due to the difference in times. I do this and say this. Many times, when I travel for 'Umrah or Hajj and stay in some countries, and we study in some mosques, some people there who know me present me to lead the people in prayer. I tell them, "I am a traveler, and if I am a traveler, I will pray shortened." They say, "This will disturb the people. I want to pray two rak'ahs, and they will stand to complete it. Many people do not know this issue." Also, it is from the Sunnah that when the traveling imam finishes two rak'ahs, he does not let the people hear his salam. He does not say to them, "Peace be upon you and Allah's mercy," but rather he says it secretly, saying, for example, "Peace be upon you and Allah's mercy. Complete your prayer, for we are a people traveling." Perhaps an ignorant, heedless person would say, "What is he doing? What is he saying?" Due to the people's heedlessness and their distance from the Arabic language, for example, notice here what is in . We have not heard it. In this country, we know the word "safir" (traveler) and "musafirun" (travelers, plural), but "safar" is also a plural, though it is not known in this language. So when we say that we are following 'Umar ibn al-Khattab and others, , what is he saying? What is he saying? There might be a bit of confusion and a bit of what disturbance and difference. So when they look at me and say, "Step forward, pray, and follow the Sunnah. We want to learn the Sunnah from you by your actions," I give them a lecture before I say Allahu Akbar. I turn toward them and say to them, "The imam, I am the imam, is a traveler, and the Sunnah for the traveler is to pray shortened. In fact, this is obligatory, even though the scholars differed on the ruling of shortening. Some said that shortening is obligatory, some said it is better, and some said the better is to complete it." I sit and speak, mentioning evidence, then I mention the evidence that leads us to conclude that shortening in travel is a default ruling that is obligatory. If the traveling Muslim prays in full, he is sinful, just as if he prays shortened while he is a resident. After the lecture, I say to them, "Therefore, I will pray two rak'ahs with you. You will stand and complete it for yourselves, each one for himself." Also, we have noticed in our experience that one of the group who complete the prayer becomes the imam. Those around him, how many people follow him, think that this is better. This is an innovation in Islam with no basis in the Sunnah. Finally, I say to them, "I will pray two rak'ahs. When I finish the prayer, each one stands and completes the remaining two rak'ahs. But I will not let you hear my salam, because I say in my heart secretly, 'Peace be upon you and Allah's mercy.' And I say to you after my secret salam, aloud, 'Complete your prayer, for we are a people traveling.' When you hear this word, stand and complete your prayer, each one for himself." Why do I say "Peace be upon you and Allah's mercy" secretly? I am afraid that they will say salam with me due to their heedlessness. This has happened often with some imams who say salam because the people are saying, "Give me your hand, let's go," not meaning they are aware. The imam prays three or four or two rak'ahs, "Peace be upon you and Allah's mercy," and they say salam too. But when they hear something other than the salam, they hear "Complete your prayer," if they have a bit of awareness, they will wake up. So we must complete the prayer as the imam said before he begins the prayer. Therefore, prostrating in prayer is a recommended practice. If the imam alerts them, it increases his good, because he notices that the people are in heedlessness, so there is no harm in that.