that Tamīm al-Dārī purchased a cloak for one thousand and would perform the prayer in it).

The Prophet ﷺ confirmed and clarified this point, for he forbade a man to pray wearing only trousers without a cloak.

This ḥadīth was recorded by Abū Dāwūd, al-Ṭaḥāwī, and al-Ḥākim—and, through al-Ḥākim, by al-Bayhaqī—on the authority of Abū al-Munīb, from ʿAbd Allāh ibn Buraydah, from his father, who said:

“The Messenger of Allah ﷺ forbade a man to pray wrapped in a blanket unless he drapes it over himself, and he forbade a man to pray wearing only trousers…” and so forth.

Its chain of transmission is ḥasan (good). As for al-Ḥākim’s statement—followed by al-Dhahabī—that it is “sound according to the criteria of the two Shaykhs,” that is one of their slips. This Abū al-Munīb—whose name is ʿUbayd Allāh ibn ʿAbd Allāh al-ʿAtakī—is not among the narrators employed by the two Shaykhs, and critics have spoken about him. Al-Dhahabī says in al-Mīzān: “Ibn Maʿīn and others deemed him reliable. Al-Bukhārī said he has objectionable (munkar) reports, whereupon Abū Ḥātim faulted al-Bukhārī for listing Abū al-Munīb among the weak and said, ‘His ḥadīths are acceptable.’ Ibn Ḥibbān said he narrates inverted reports at odds with the trustworthy transmitters. Al-Nasāʾī declared him weak, whereas Ibn ʿAdī said, ‘In my opinion there is no harm in him.’ ”

I therefore conclude, after weighing all these assessments, that his narrations are ḥasan provided they are neither repudiated nor contradicted. In al-Taqrīb he is rated