Al-Ṭabarānī recorded it in al-Kabīr, and in its chain appears Yazīd ibn ʿAbd al-Malik al-Nawfalī, who is weak.

Al-Ḥākim then cited (2/12) another route through Hāshim ibn Hāshim who said: “I heard ʿĀmir ibn Saʿd and ʿĀʾishah bint Saʿd say, ‘We heard Saʿd say: For me to pray in the Mosque of Qubāʾ is dearer than praying in the Mosque of Bayt al-Maqdis (Jerusalem).’” Al-Ḥākim declared, “Sound according to the criteria of the two Shaykhs,” a judgment with which al-Dhahabī concurred and which al-Mundhirī (2/139) endorsed. And their assessment is correct.

Ibn Ḥajar brought the report in Fatḥ al-Bārī (3/53) with the additional wording “two rakʿahs” after “Qubāʾ,” and at its close: “twice—if they only knew what is in Qubāʾ they would spur their camels to reach it.” He added: “ʿUmar ibn Shabbah narrated it in Akhbār al-Madīnah with a sound chain.”

I say: The report is mawqūf; had it been marfūʿ, it would have indicated that the Mosque of Qubāʾ is superior to Bayt al-Maqdis. Ibn Ḥajar also stated, “No authentic text establishes a multiplied reward for praying there, unlike the three mosques.”

For this reason we have placed it as the fourth among the four notable mosques. Shaykh al-Islām said in Majmūʿat al-Rasāʾil al-Kubrā (2/54): “The Sacred Mosque is the most excellent of all mosques, followed by the Prophet’s Mosque, and then al-Masjid al-Aqṣā.” He said: