The report was also cited by Ibn Khuzaymah in his Sahih, with the chain: al-Walid b. Muslim → Zayd. Al-Mundhiri mentions it in al-Targhib (1/42), and al-Haythami reproduces it in Majmaʿ al-Zawaʾid (1/175), where he writes: “It was related by al-Bazzar and Abu Yaʿla. In both isnads appears ʿAmr b. Malik; Ibn Hibban included him in al-Thiqat but remarked: ‘He narrates little-known reports and makes mistakes.’” I note: this is ʿAmr b. Malik al-Rasibi, who is weak, as stated in al-Taqrib. He was one of al-Tirmidhi’s teachers and therefore belongs to a later generation than al-Walid b. Muslim, from whom he actually transmitted. The present hadith may well be his narration from al-Walid; if so, it is supported by Safwan b. Salih in the version recorded by al-Hakim. Safwan is trustworthy, according to al-Taqrib, though “he practised tadlis al-taswiyah.” I add: Safwan openly stated that he heard the report from al-Walid, and every other link in the chain likewise contains an explicit declaration of audition, as shown above. Hence the hadith is free of defect—unless the criticism levelled by al-Bukhari and Ahmad against Zuhayr b. Muhammad is upheld. The upshot is that the report is to be understood as referring either to a shirt with a tight collar that concealed the private parts, or to a shirt worn over another garment. Allah knows best. The jurists disagree about someone who prays in a shirt whose wide neckline leaves the private parts visible. Al-Shafiʿi and his school rule that the prayer is invalid and does not suffice him; this is his explicit position in al-Umm (1/78). Abu Hanifah and Malik, however, hold that the prayer is valid, likening it to a case where the private parts might be seen from beneath the hem of one’s garment; see al-Nawawi, al-Majmuʿ (3:174–175).