al-Jariri narrates from Abu Nadrah b. Baqiyyah that Ubayy b. Kaʿb said: “Praying in a single garment is a sunnah; we used to do so with the Messenger of Allah ﷺ and no one reproached us for it.” Ibn Masʿud responded: “That was only when clothing was scarce. Now that Allah has granted abundance, praying in two garments is purer.” All the transmitters are trustworthy and belong to the class of Muslim’s narrators, yet Majmaʿ al-Zawaʾid (2/49) notes: “Abu Nadrah did not hear from Ubayy nor from Ibn Masʿud.” I add: al-Bayhaqi (2/238) supplied a connected chain through Yazid b. Harun—he told us, Dawud from Abu Nadrah from Abu Saʿid—who said: “Ubayy b. Kaʿb and Ibn Masʿud differed about praying in a single garment …,” with wording to the same effect. This isnad is sound. Al-Bayhaqi comments: “This shows that Ibn Masʿud’s directive to pray in two garments was a recommendation (istihbab), not an obligation (ijab).” Ibn Masʿud’s view—that limiting oneself to one garment was only when clothes were few—is supported by the earlier hadith of Jabir cited by al-Tahawi, the forthcoming hadith of Abu Hurayrah (“Do all of you possess two garments?”), and the statement of ʿUmar that will be mentioned. As for the point that praying in two garments is purer and superior, Ibn Masʿud’s position is unanimously accepted, as al-Nawawi records in his Sharh Muslim; it is further substantiated by the Prophet’s command to don a ridaʾ (upper wrap) and an izar (lower wrap) in the preceding hadith.