Is bowing (rukuʿ) sufficient for the prostration of recitation (sujood at-tilawah) in prayer, as mentioned in the narration of Ibn Masʿud?

The prostration of bowing (rukūʿ) does not substitute for the prostration of sujūd in the prostration of recitation (sajdat al-tilāwah), according to the majority of scholars. This is because it is a prescribed act of worship with a specific description, and its form should not be altered. Furthermore, bowing (rukūʿ) involves less submission than prostration (sujūd). In contrast, Abu Hanifa held the view that bowing (rukūʿ) is permissible as a substitute for prostration (sujūd). The preponderant view is that the prostration of recitation (sajdat al-tilāwah) was prescribed in a specific manner, and therefore, it is not permissible to alter it. As for the verse regarding David's bowing (rukūʿ) in Surat Ṣād, the Sunnah clarifies that the bowing (rukūʿ) mentioned therein refers to prostration (sujūd), and the Messenger of Allah, peace and blessings be upon him, performed a prostration for it. What was narrated from Ibn Mas'ud, that the bowing (rukūʿ) and prostration (sujūd) of the prayer suffice for the prostration of recitation (sajdat al-tilāwah) if the prostration occurs at the end of the surah, this falls under the category of intermingling acts of worship, and it is a stated opinion from Ahmad.