It is related by Muslim (2/62, 128); Abu Awana (2/72); al-Tirmidhi (2/153); Ibn Majah (1/321); al-Bayhaqi (2/421); and Ahmad (3/52, 59) through the chain al-Aʿmash → Abu Sufyan → Jabir. The specific wording “and he prostrated upon it” is reported only by Muslim, and by Ahmad in one of his versions. Fifth: The report of al-Mughira b. Shuʿba with the wording, “He used to pray on a hasir (reed mat) …,” which will be cited shortly. These hadiths demonstrate the permissibility of performing the prayer on a hasir, and the majority of scholars hold this view, as al-Tirmidhi notes. As for the narration recorded by Abu Yaʿla from Shurayh, in which he asked ʿAʾisha, “Did the Messenger of Allah pray on a hasir? I have read in the Book of Allah: ‘We have made Hell for the unbelievers a hasir’,” and she replied, “He did not pray on it,” its authenticity is, in my judgment, questionable. Although al-Haythami (2/57) says, “Its transmitters are reliable,” and al-ʿIraqi likewise states, “Its transmitters are trustworthy,” such remarks do not, as any hadith critic knows, establish the soundness of the isnad. Al-Shawkani (2/107) comments: “The way to reconcile her report with the other hadiths is that she merely denied knowing of it, whereas affirmative knowledge takes precedence over a denial. Moreover, even though its transmitters are reliable, the report is irregular (shadh), as al-ʿIraqi pointed out.” What further confirms its irregularity—indeed its weakness—is that the contrary is authentically related from ʿAʾisha herself; for ʿUrwa narrated from her: