(1) Also transmitted by Ahmad, 5/140; Abu Dawud, no. 554; and al-Nasa i, 2/104, through Shu bah, from Abu Ishaq, from Abd Allah b. Abi Basir, from Ubayy b. Ka b. Abd Allah b. Abi Basir was declared reliable by al-Ajli. Ibn Khuzayma (nos. 1476-1477), Ibn Hibban (no. 429), and al-Hakim, 1/247-248, judged this hadith sound, and al-Dhahabi concurred. In his abridgement al-Dhahabi reports that Ibn Ma in, Ibn al-Madini, and al-Dhuhli likewise considered it authentic. It is supported by the report of Qabas b. Ashyam, recorded by al-Hakim, 3/625, and by al-Bazzar and al-Tabarani in al-Kabir. (2) All the transmitters in this chain are trustworthy. Muslim, 3/1659 (Book of Dress and Adornment, chapter on the prohibition of wearing a ring on the middle finger) records—through Asim b. Kulayb, from Abu Burda, from Ali—that the Prophet ﷺ “forbade me to wear qassi and to sit on mayathir.” Malik, 1/180, and Muslim, no. 2078, likewise narrate from Ali, via Nafi , from Ibrahim b. Abd Allah b. Hunayn, from his father, that the Messenger ﷺ “forbade wearing qassi and mu asfar garments, wearing a gold signet, and reciting the Quran while bowing.” The same report is found in Ahmad, Musnad, nos. 710, 722, 816, 924, 1004, 1162; Abu Dawud, no. 4044; and al-Tirmidhi, nos. 264, 1737. Al-Khattabi explains that qassi denotes garments imported from Egypt that contain silk; some say the name refers to a region called Qass, while others trace it to the word quziya, with the z changed to s. A maythara is a Persian saddle-cloth made of silk or brocade, shaped like a small cushion, stuffed with cotton or wool, and placed by the rider under the saddle on camels. These items are forbidden for men but permitted for women. (*) Al-Bukhari, al-Tarikh al-kabir, 3/103-104; al-Tarikh al-saghir, 2/155; Ibn Abi Hatim, al-Jarh wa-l-ta dil, 3/289; Ibn Hibban, Kitab al-majruhin, 1/268; al-Khatib al-Baghdadi, Tarikh Baghdad, 8/265-270; al-Mizzi, Tahdhib al-kamal, passim.