This isnād is weak, because ʿAbd Allāh ibn Maymūn is unreliable and, in addition, there is a gap between Muḥammad—meaning al-Bāqir—and ʿĀʾishah.

Al-Bukhārī recorded the report in suspended form, while Ibn Abī Shaybah and Saʿīd ibn Manṣūr supplied a continuous chain: both of them transmitted it from Ibn al-Mubārak, from Ḥumayd, who said, “Anas used to pray on his mattress.”

These ḥadīths offer clear evidence that it is permissible to perform the prayer and to prostrate on anything spread out above the ground. Al-Tirmidhī cited this as the position of most scholars among the Prophet’s Companions and those who followed them, and they saw no harm in praying on carpets or small rugs. The same view is held by al-Awzāʿī, al-Shāfiʿī, Aḥmad, Isḥāq, and the great majority of jurists. The reports therefore rebut the earlier authorities who disapproved of the practice, such as al-Aswad and his companions. Mālik concurred with them, for he said in the Mudawwanah:

“Mālik disliked a man’s prostrating on rugs, mats made of hair, garments, or tanned hides; he used to say, ‘There is no harm in standing, bowing, or sitting on them, but he should neither prostrate on them nor rest his palms upon them.’”

Ibn Ḥazm commented:

“This opinion has no evidence to support it. Prostration is obligatory on seven parts of the body: the two feet, the two knees, the two hands, and the forehead together with the nose. The view in question allows all of these parts to rest on the items we have mentioned—except for the forehead. What distinction, then, exists among the limbs of prostration? There is absolutely no way to establish any difference between them—not from the Qurʾān, not from any sound or weak Sunnah, not from consensus, analogy, a Companion’s statement, or any reasoned opinion with merit.”