“An authentic chain of transmission.”

I say: Rather, it is only good. The hadith indicates that it is not permissible for a Muslim to wear the clothing of the disbelievers or adopt their distinctive dress. The hadiths on this subject are numerous. I had compiled a substantial selection of those reported across various chapters of the Sharia and included them in my book Hijāb al-Marʾah al-Muslimah; consult them, for they are important—especially since imitating the disbelievers in their clothing and customs has become widespread in many Muslim lands. Indeed, some of this has even been imposed upon soldiers in all, or most, Muslim countries: they have been made to wear caps, until most people no longer feel that this constitutes even the slightest violation of Islamic law. Indeed, we belong to Allah, and to Him we shall return.

1705 — “We, the company of Prophets, sleep with our eyes, but our hearts do not sleep.”

Ibn Saʿd recorded it in al-Ṭabaqāt (1/171) from Ṭalḥah ibn ʿAmr, from ʿAṭāʾ, from the Prophet, may Allah bless him and grant him peace, who said: thus he mentioned it.

I say: This is a weak, mursal chain of transmission. However, it is supported by the hadith of Anas ibn Mālik concerning the Night Journey, which includes: “The Prophet, may Allah bless him and grant him peace, slept with his eyes, but his heart did not sleep. Thus too, the Prophets sleep with their eyes, but their hearts do not sleep.” Al-Bukhārī recorded it (2/396 and 4/485) through the route of Sharīk ibn ʿAbdullāh, from him. The hadith has supporting reports; one of them will follow under hadith (1872).

1706 — “We have been forbidden from allowing our private parts to be seen.”

Al-Ḥākim recorded it (3/222–223), and al-Bayhaqī narrated it from him in al-Shuʿab (2/465/1), as did Ibn Shāhīn, Ibn al-Sakan, and Ibn Abī Ḥātim in al-ʿIlal (2/276), through the route of Zuhayr ibn Muḥammad.