(1) Muslim recorded the report (6/144), as did al-Nasaʾi (2/298), al-Hakim (4/190), Ahmad (2/162, 164, 193, 207, 211), and al-Ramahurmuzi in al-Muhaddith al-Fasil (fol. 69/2). Al-Hakim judged it “sound according to the criteria of the two Shaykhs, though they did not include it,” yet he erred in treating it as something Muslim had omitted. The hadith forbids wearing garments that are distinctive to the unbelievers. Shaykh al-Islam writes (pp. 57–58): “The rationale for the prohibition is that such clothes belong to the unbelievers—whether because they hold them lawful and thereby enjoy in this life what differs from the believers, or because they customarily wear them. In the same vein the Prophet said, ‘They make use of gold and silver vessels in this world, whereas they are for the believers in the hereafter.’ Hence the scholars have regarded the wearing of silk and the use of gold- and silver-vessels as an act of tashabbuh (imitation) of the unbelievers. In the two Sahihs Abu ʿUthman al-Nahdi relates: ‘ʿUmar wrote to us while we were in Azerbaijan with ʿUtbah ibn Farqad: O ʿUtbah, this wealth is not from your father’s toil nor your mother’s; so feed the Muslims in their quarters from what you feed yourself, and beware of luxury, the dress of the polytheists, and the wearing of silk, for the Messenger of Allah forbade wearing silk—except thus,’ and he raised his middle and index fingers and joined them.” Abu Bakr al-Khallal transmits with his chain from Muhammad ibn Sirin that Hudhayfa ibn al-Yaman came to a house and saw two new hangings—another manuscript reads “two guards”—in which were brass and lead pitchers; he refused to enter and said, “Whoever imitates a people is one of them.” In another wording he saw something of foreign dress, left, and said the same maxim.