"Indeed, the Children of Israel were destroyed when their women took to this."(1)

This is a good and authentic hadith, and it has been narrated through multiple chains from Mu'awiyah.

67 - Chapter: What has been reported regarding the one who joins hair, the one who asks to have hair joined, the one who tattoos, and the one who asks to be tattooed

2988 - Ahmad ibn Mani' narrated to us, saying: 'Abidah ibn Humayd narrated to us, from--------------------------------------------
(1) Its chain is authentic, and it was recorded by al-Bukhari (3468), Muslim (2127), Abu Dawud (4167), and al-Nasa'i 8/186. It is also in the "Musnad" of Ahmad (16865), and "Sahih Ibn Hibban" (5512).
Al-qussah (with a damma on the qaf and a shadda on the sad): a lock of hair.
Al-Hafiz said in "al-Fath" 10/375: This hadith is an argument for the majority in prohibiting the joining of hair with anything else, whether it be hair or not. This is supported by the hadith of Jabir: The Messenger of Allah, peace and blessings be upon him, forbade a woman from joining anything to her hair.
Al-Layth ibn Sa'd — and Abu 'Ubaydah transmitted from him that many jurists held this view — held that what is prohibited is joining hair with hair, but if a woman joins her hair with something other than hair, such as a piece of cloth or the like, then it does not fall under the prohibition. Abu Dawud (4171) recorded with a sound chain from Sa'id ibn Jubayr that he said: There is no harm in al-qaramil. This was also the view of Ahmad. Al-qaramil is the plural of qarmal (with a fatha on the qaf and a sukun on the ra): a plant with long, soft branches, and what is meant here is threads of silk or wool made into braids with which a woman joins her hair.
Some scholars made a distinction between the case where what is used to join the hair — when it is not hair — is concealed after being tied with the hair such that it is thought to be hair, and the case where it is visible. A group prohibited the former only, because of the deception involved, and this view is strong. Others permitted joining hair absolutely, whether with other hair or with something other than hair, if it is with the knowledge and permission of the husband. The hadiths of this chapter are an argument against them.