This chain of transmission is sound; every one of its narrators is reliable. Al-Ḥūṭī—spelled with an initial ḥāʾ, a silent wāw, and another ḥāʾ—is among the shaykhs of al-Nasāʾī, and al-Ṭabarānī shared in reporting from him. Al-Taqrīb describes him as truthful. As for ʿAlī ibn Ḥushab, Duḥaym said, “there is no harm in him,” and al-Ḥāfiẓ adopted that verdict in al-Taqrīb. Abū Qabīl—with the qāf clearly vocalized—whose name is Ḥuyayy ibn Hānī, was declared trustworthy by Ibn Maʿīn and others, while the remainder of the narrators belong to al-Bukhārī’s repertory. Hence al-Munḏirī observed in al-Targhīb, “its chain is unobjectionable,” and al-Haythamī added, “al-Ṭabarānī narrated it in al-Kabīr and al-Awsat, and its transmitters are accredited.”

There is another route for the ḥadith from Ibn ʿUmar that omits the phrase “except for remembrance or prayer.” Ibn Mājah recorded it with a weak isnād: Zayd ibn Jubayrah al-Anṣārī relates from Dāwūd ibn al-Ḥuṣayn, from Nāfiʿ, from Ibn ʿUmar, in the wording:

“Practices unfitting for the mosque are these: it is not to be used as a thoroughfare; no weapon is to be brandished therein; no bow cocked; no arrows scattered; no raw meat carried through it; no ḥadd punishment enforced; no retaliation exacted; and it must not be turned into a marketplace.”

Zayd ibn Jubayrah is weak, as noted in al-ʿUmda, and al-Taqrīb rules him “abandoned.” Ibn Kathīr likewise remarked in his Tafsīr, “its chain is weak.”