Furthermore, its weakness is compounded by the fact that it clashes with the outward sense of the Prophet’s—peace and blessings be upon him—reply to the man who asked whether prayer in Bayt al-Maqdis or in his own mosque was superior. He said: “One prayer in this, my mosque, is better than four prayers there—and what an excellent place of prayer it is….”
Al-Ḥākim recorded it and declared it ṣaḥīḥ, a judgment endorsed by al-Dhahabī; their appraisal is sound, and I have traced the narration in al-Taʿlīq al-Raghīb, 2/138.

As for the report, “Prayer in Bayt al-Maqdis equals one thousand prayers,” it is munkar, as al-Dhahabī stated; I documented it in Taḥdhīr al-Sājid, p. 198, and in Ḍaʿīf Abī Dāwūd, no. 68.

Under the heading “Embellishing Mosques,” he cites under number 1: “In the wording of Ibn Khuzaymah: A time will come upon the people when they will vie with one another in their mosques, then scarcely inhabit them.”
I say: In this wording the ḥadith is weak—even though its meaning mirrors present-day reality—because of Abū ʿĀmir al-Kharrāz, who is weak on account of his many errors. The sound wording is the one immediately before it, found in Ṣaḥīḥ Abī Dāwūd, 475.

Under the heading “Cleaning and Perfuming Mosques,” he quotes under number 2: “The rewards of my ummah were presented to me—even the speck a man removes from the mosque.” It was narrated by Abū Dāwūd and al-Tirmidhī and judged authentic by Ibn Khuzaymah.
I say: Its chain is weak for two separate reasons. Both al-Bukhārī, al-Tirmidhī, al-Qurṭubī, and others declared it weak. The details are in Ḍaʿīf Abī Dāwūd, 71; see also al-Mishkāt, 720.