Abu Dawud

Benefits and Issues:
They understood well the needs and temperament of the Messenger of Allah (sallallahu alayhi wa sallam) and were mindful of his virtues.
Even today, and until the Day of Judgment, the person of the Messenger of Allah (sallallahu alayhi wa sallam) is the best example for the entire Ummah in general, and especially for religious leaders regarding their colleagues.

Hadith Commentary:
(1)
These cloaks were made of silk.
From the style of the hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) wore it.
Hafiz Ibn Hajar (rahimahullah) has stated that perhaps at that time wearing silk was permissible for men, or the Prophet (sallallahu alayhi wa sallam) may have placed the cloak over himself for protection.
This is not considered wearing, as is explicitly mentioned in one narration that when the Messenger of Allah (sallallahu alayhi wa sallam) came out, he had a cloak with him.
(al-Mustadrak lil-Hakim: 3/390, Hadith: 6074, and Fath al-Bari: 10/332)
(2)
From this, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) used to take care of the needs of his noble Companions (radi Allahu anhum) and understood their temperaments very well.
Religious leaders should take a lesson from this and should take care of their colleagues.

Hadith Commentary:
By mentioning this chain of narration, Imam Bukhari rahimahullah intends to show that although the narrations of Hammad ibn Zayd and Ibn ‘Ulayyah appear to be mursal (with a missing link), in reality they are connected (mawsul). This is because, according to the narration of Hatim ibn Wardan, it is evident that Ibn Abi Mulaykah narrated it from Musawwar ibn Makhramah, who is a Companion (radi Allahu anhu).

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) used to treat people with great kindness, and he was especially considerate towards his noble Companions (radi Allahu anhum).
Hazrat Makhramah (radi Allahu anhu) had a somewhat stern temperament, and the effects of this sternness were apparent in his speech.
When a few silk coats came to the Messenger of Allah (sallallahu alayhi wa sallam), he distributed them among his noble Companions (radi Allahu anhum).
Since he was aware of Hazrat Makhramah’s temperament, he set aside a coat for him separately. Meanwhile, when Hazrat Makhramah (radi Allahu anhu) learned that silk coats had come to the Messenger of Allah (sallallahu alayhi wa sallam) but that he had been deprived, he took his son, Hazrat Miswar (radi Allahu anhu), and came to the house of the Prophet (sallallahu alayhi wa sallam). He said to his son:
“Go, call the Messenger of Allah (sallallahu alayhi wa sallam) out.”
Hazrat Miswar (radi Allahu anhu) found it very burdensome to call the Messenger of Allah (sallallahu alayhi wa sallam) out for this purpose.
The Messenger of Allah (sallallahu alayhi wa sallam), while sitting inside the house, was listening to the conversation between father and son.
He got up, took the coat, came outside, showed Hazrat Makhramah (radi Allahu anhu) its qualities, then presented it to him and said:
“I had already set this aside for you.”
Thus, Hazrat Makhramah became satisfied.
This is a very excellent example of the forbearance of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Footnote:
Some have translated it as follows:
The father said, “Now Makhramah is satisfied.”
The translation of the chapter is derived from this, that when the Prophet (sallallahu alayhi wa sallam) gave that cloak to Makhramah (radi Allahu anhu), his possession over it was completed.
According to the majority, in the case of a gift (hibah), ownership is not fully established until the recipient (muhub lahu) takes possession of the gifted item. According to the Malikis (Malikiyyah), the gift is completed merely by the contract.
However, if the recipient does not take possession until the giver (wahib) gifts the item to someone else, then the original gift becomes void.
(Wahidi)

Hadith Commentary:
From this hadith, it is understood that in a gift (hibah), ownership is established for the recipient only when the gift comes into his possession; before that, it cannot be disposed of.
For slaves and movable property, the method of possession is that they are transferred to the recipient (muhub lahu), just as the Messenger of Allah (sallallahu alayhi wa sallam) handed over the cloak to Mukharramah (radi Allahu anhu), thus completing his possession.
This is the position of the majority (jumhur).
Some scholars say that the gift is completed merely by the contract.
If, before possession, the giver gifts it to someone else, then such an act is not valid.
However, this position is questionable.

Hadith Commentary:
The narration of Hatim bin Wardan has been connected (mawsul) by Imam Bukhari rahimahullah himself in the "Chapter of the Testimony of the Blind" (Bab Shahadat al-A‘ma).

Makhramah radi Allahu anhu had a natural temperament of anger.
He would become heated quickly, as is common among people of irritable disposition.

From this hadith, it is understood that it is permissible for the Imam or the ruler of Islam to accept gifts sent by disbelievers.
And he has the discretion to keep whatever he wishes for himself and to give whatever he wishes to whomever he wants. The acceptance of gifts from non-Muslims is also established from this.

Hadith Commentary:
➊
The aforementioned gift of silk robes came from the polytheists, which was lawful for the Messenger of Allah (sallallahu alayhi wa sallam).
Like the spoils of fay’ (mal al-fay’), the distribution of such gifts was also subject to the discretion of the Messenger of Allah (sallallahu alayhi wa sallam).
He gave them to whomever he wished and preferred whomever he wished over others.
However, the exchange of such gifts is not permissible for other rulers after the Messenger of Allah (sallallahu alayhi wa sallam), because these gifts are given as bribes.

➋
The temperament of Mukharramah (radi Allahu anhu) was somewhat sharp.
He would become angry quickly, so the Messenger of Allah (sallallahu alayhi wa sallam) was describing the beauty of the robe to him so that he would return happily and not display irritability.
(‘Umdat al-Qari: 10/457)

➌
The commentator of Bukhari, Ibn Munayyir (rahimahullah), says:
With this heading, the refutation is intended of those who claim that a gift is only for those present in the gathering and not for others.
(Fath al-Bari: 6/272)

Hadith Commentary: Hafiz Sahib (rahimahullah) states:

"Indeed, in it is that he relied upon his voice before seeing his person."

That is, from this hadith, the ruling is established that the Messenger of Allah (sallallahu alayhi wa sallam) relied solely upon the voice of Mukharramah (radi Allahu anhu) when he heard it, and came outside. Thus, it is understood that even a blind person, if he recognizes a voice, can give testimony upon hearing it.

From this, the compassion of the Messenger of Allah (sallallahu alayhi wa sallam) for the poor is also evident—how much he cared for the needy.

Hadith Commentary:
(1)
In this hadith, it is explicitly stated that Mukharramah (radi Allahu anhu) was standing at the door of the Messenger of Allah (sallallahu alayhi wa sallam) and speaking, when the Messenger of Allah (sallallahu alayhi wa sallam) heard his voice, came outside, and handed over the silk cloak to him.

(2)
Hafiz Ibn Hajar (rahimahullah) writes: From this hadith, the ruling is established that the Messenger of Allah (sallallahu alayhi wa sallam) recognized him merely by hearing his voice, without seeing his person, and came outside.
From this, it is understood that a blind person can give testimony by hearing a voice, provided he recognizes the voice.
The objection that the Prophet (sallallahu alayhi wa sallam) did not give him the cloak until he saw him with his own eyes is unfounded, because the Messenger of Allah (sallallahu alayhi wa sallam) had already become certain from his voice before seeing his person.
This is also the intent of Imam Bukhari (rahimahullah).
And Allah knows best.

Hadith Commentary: Benefits and Issues: The Prophet sallallahu alayhi wa sallam would take into consideration the temperament and nature of his companions, showing them kindness and consideration so that their feelings would not be hurt without reason. Since Mukharramah radi Allahu anhu had a somewhat hot and intense temperament, the Prophet sallallahu alayhi wa sallam, understanding the purpose of his arrival, did not give him the opportunity to speak and instead immediately gifted him a cloak.

(1) The purpose of the chapter heading established by Imam al-Nasa’i rahimahullah is to clarify the issue that wearing a chogha (cloak), a long and loose shirt, and an overcoat is permissible and correct. However, it is necessary to keep in mind that when men wear such clothing, their ankles must remain uncovered in all circumstances, because it is forbidden and impermissible for men to let their garments hang below the ankles.

(2) Makhramah radi Allahu anhu was blind, so he came into the presence of the Prophet sallallahu alayhi wa sallam accompanied by his son. The Messenger of Allah sallallahu alayhi wa sallam showed kindness to his poor and blind companion and presented him with a qaba (outer garment), and also said that “We had kept this hidden for you,” so as to win his heart. May Allah send abundant blessings and peace upon him.

(3) Some people have denied that al-Miswar was a Companion, but this hadith refutes those people. This hadith is a clear proof that al-Miswar radi Allahu anhu was a Companion. And Allah knows best.

(4) A qaba is like a shirt, but it is longer and looser than a shirt, and like an overcoat, it does not have buttons.