(1) Al-Daraqutni (no. 152) and al-Hakim (no. 275) transmit—through Abu Nuaym al-Fadl b. Dukayn: “Jaʿfar b. Burqan related to us, from Maymun b. Mihran, from Ibn ʿUmar” with this wording (*). Al-Hakim judged it “sound according to Muslim’s criteria, yet decidedly irregular (shadhdh).” Al-Dhahabi agreed, and that verdict is correct. Al-Daraqutni—likewise al-Bazzar (no. 68)—also report it via “a man from Kufa of the tribe of Thaqif,” from Jaʿfar b. Burqan, from Maymun b. Mihran, from Ibn ʿUmar, who relates from Jaʿfar that the Prophet ﷺ ordered him to pray on a ship standing, unless he feared drowning. The only uncertainty is the unnamed Kufan narrator; the rest of the transmitters are trustworthy, and the chain is uninterrupted, as al-Haythami notes (2/163). Al-Shawkani comments (3/169): “This shows that standing is obligatory for anyone praying on a ship; sitting is allowed only when there is a fear of drowning. Earlier ahadith obliging standing in every obligatory prayer support this, so one may not sit—on a ship or elsewhere—without specific evidence. We have already cited proof permitting the obligatory prayer on a mount when there is an excuse; such legal concessions (rukhas) are not extended by analogy, and the passenger of a ship is unlike a rider on an animal, for he can face the qibla. Any excuse equivalent to the fear of drowning mentioned here takes the same ruling.” Abu Dawud states in his Masaʾil (p. 76): “I heard Ahmad, may Allah have mercy on him, asked about a man who prayed on a ship sitting. He said: If he was able to pray standing, …” (*) In al-Sifah (printed ed., p. 79) the author attributes the report to ʿAbd al-Ghani al-Maqdisi in al-Sunan (2/82).