Nasai

(1) From this blessed hadith, it is understood that adopting elegance and beauty, especially on special occasions, is commendable.

(2) Buying and selling at the door of the mosque is permissible, and it is also legally correct for distinguished and eminent scholars and righteous people to go to the marketplace, whether it is for buying and selling or simply for observation.

(3) The trade of silk garments is permissible.

(4) Maintaining ties of kinship with a non-Muslim relative, as well as giving him gifts and the like, is also legally permissible. If the purpose is to win his heart and bring him closer to Islam, then this is even more virtuous.

(5) Such a mantle (hullah) is not prohibited because of its stripes, but rather because of the silk stripes.

(6) “No share” refers to the disbelievers, meaning that such garments are worn by disbelievers, but this does not mean that whoever wears such clothes becomes a disbeliever, because wearing silk is indeed a major sin, not disbelief. And if the purpose of wearing silk is to belittle others or out of arrogance, then the severity of the sin increases even more.

(7) “He gave it to his brother”—If something is lawful for some individuals and unlawful for others, then its transaction, buying and selling, gifting, and donation are all permissible, for example: silk and gold, etc. However, if something is unlawful for everyone, then its trade, transaction, buying and selling, gifting, donation, etc., are all unlawful, for example: alcohol and idols, etc.

(8) It should be remembered that silk is only unlawful and forbidden for men; women are absolutely permitted to wear every kind of silk.

Hadith Commentary:
It is understood from this that gifts can also be given to polytheists (mushrikeen).
Islam has always demonstrated tolerance and mutual cooperation with both its own people and others in worldly matters.
It is evident from the fourteen-hundred-year history of Islam that wherever Muslims went, they became intermingled with the local peoples in terms of civilization and social life.
Wherever they settled, they turned that land into a garden of flowers.
If only the opponents of Islam would reflect upon these facts.

Hadith Commentary:
(1)
A hullah consists of a shirt, a cloak, and an izar (lower garment).
If something does not possess an inherent evil, then it is not absolutely prohibited.
(2)
The purpose of Imam Bukhari rahimahullah is to show that if there are cordial relations with polytheists, then there is no harm in giving them gifts. Thus, Umar radi Allahu anhu sent a silk hullah as a gift to his polytheist half-brother or foster brother so that he might develop an inclination towards Islam and be purified from the filth of disbelief and polytheism. Indeed, it is mentioned in narrations that he later became Muslim. His name was Uthman bin Hakeem, and his mother’s name was Khaythamah bint Hisham bin Mughirah, who was the daughter of the accursed Abu Jahl’s uncle.
(Fath al-Bari: 5/287)

Hadith Commentary:
In this hadith, it is mentioned that Umar (radi Allahu anhu) said to the Prophet (sallallahu alayhi wa sallam) that he should wear this cloak on the day of Eid, and likewise, when delegations come, he should use it to meet them.
But that cloak was made of silk, so the Prophet (sallallahu alayhi wa sallam) refused it, because silk is forbidden for men.
From this, it is understood that on the day of Eid, one should adorn oneself with permissible clothing; other hadiths have also been narrated in this regard.
Maulana Waheed uz-Zaman, under this hadith, says: Subhan Allah! How excellent are the teachings of Islam, that for men, simple cotton or woolen cloth is sufficient; silk and fine garments are suitable for women.
Islam has taught Muslims to become strong, hardworking, and enduring soldiers, not to become adorned and delicate-bodied like women.
Islam has completely closed the unlawful means of luxury and indulgence, such as intoxication, drinking wine, etc. But Muslims, abandoning the teachings of their Prophet, became involved in intoxication and prostitution, and began to wear muslin, fine, and embroidered clothes like women.
Bangles on their hands and henna on their feet—eventually, Allah Ta’ala took away their rule from them and granted it to another manly nation. Such effeminate Muslims should be ashamed to death—shameless, dishonorable, wretched (Waheedi).
The Maulana’s indication is towards those Mughal princes who, by falling into luxury and comfort, became the cause of decline. What is the state of today’s college-educated Muslim youth, who, in trying to become effeminate, perhaps strive to surpass even the Mughal princes? Their condition is such that if they do not study, they eat in a hundred ways and are lost; if they do study, they are ruined in another way.

Hadith Commentary:
(1)
The relevance of this hadith to the chapter heading is clear: Umar (radi Allahu anhu) brought a silk cloak and presented it to the Messenger of Allah (sallallahu alayhi wa sallam) so that he might adorn himself with it on the day of Eid. This indicates that wearing good clothes on the occasions of the two Eids was customary. The Messenger of Allah (sallallahu alayhi wa sallam) did not reject Umar’s (radi Allahu anhu) wish. However, since it was made of silk, he was not inclined to accept it; rather, he said that such garments are worn by those who have no share in the Hereafter. Other hadiths also provide guidance regarding wearing the best clothes on the days of Eid; for instance, it is narrated that the Messenger of Allah (sallallahu alayhi wa sallam) would wear a red-striped suit on the days of Eid and Friday. (Al-Sunan al-Kubra lil-Bayhaqi: 3/280) The noble Companions (radi Allahu anhum) also used to wear their best clothes on the days of Eid, as is mentioned regarding Ibn Umar (radi Allahu anhu) that he would wear his best clothes on the days of Eid. (Al-Sunan al-Kubra lil-Bayhaqi: 3/281)

(2)
Imam Bukhari (rahimahullah) established the chapter heading for this hadith in the Book of Jumu‘ah with the following words: (Chapter: One should wear the best clothes one finds) — “Wearing the best clothes available for Jumu‘ah.” However, the chapter heading he established for this hadith in the Book of the Two Eids indicates that it is not necessary to have new clothes for Jumu‘ah, but rather they should be clean and pure; yet, if one makes new clothes for the occasion of the two Eids, there is no harm in it. It should be noted that in the Book of Jumu‘ah, the wording of the hadith was that it should be worn for Jumu‘ah, whereas in this narration, wearing it on the occasion of the two Eids is mentioned. The reason is that both wordings—regarding Eid and Jumu‘ah—are narrated from Ibn Umar (radi Allahu anhu); however, Salim narrated the wording regarding Eid, while Nafi‘ narrated the wording regarding Jumu‘ah. (Fath al-Bari: 2/567) Allamah Kirmani (rahimahullah) reconciled this by stating that the incident is the same; since Jumu‘ah also holds the status of an Eid for the people of Islam, there is no contradiction in these wordings. (Umdat al-Qari: 5/152)

Hadith Commentary:

Hazrat Umar (radi Allahu anhu) sent that robe to his polytheist brother.
From this, the meaning of the chapter is derived that maintaining ties of kinship (silat ar-rahm) is permissible even with a polytheist brother.
Islam teaches universality in goodness, which is evidence of it being the religion of nature (din al-fitrah); it even teaches kindness towards animals.

Hadith Commentary:
(1)
This brother residing in Makkah is Uthman bin Hakeem. He is not the real brother of Umar radi Allahu anhu, but rather the brother of his maternal brother, Zayd bin Khattab. Umar radi Allahu anhu sent the silk garment, which was given by the Messenger of Allah sallallahu alayhi wa sallam, to his polytheist brother.

(2)
From this hadith, it is understood that maintaining ties of kinship (silat ar-rahm) can be done even with a polytheist brother, as Imam Bukhari rahimahullah has established in his chapter heading. In any case, Islam is a religion of nature (fitrah), and it even encourages good treatment towards animals. And Allah knows best.

Hadith Commentary: The correspondence between the hadith and the chapter is evident.

Hadith Commentary:
The basis of Imam Bukhari rahimahullah’s argument is those words which appear in other narrations, that you may purchase this silk garment so that you may adorn yourself with it on the occasion of Eid and upon the arrival of delegations (wufud).

The Messenger of Allah sallallahu alayhi wa sallam did not object to this matter; rather, he said: Such silk garments are worn only by one who has no share in the Hereafter. He did not categorically prohibit adorning oneself upon the arrival of delegations.

The scholars have established from this hadith that on the arrival of delegations, one should wear finer garments, as this increases a person’s dignity and respect.

And Allah knows best.

Hadith Commentary:
(1)
The silk garment that was given to Umar radi Allahu anhu was pure silk, with no admixture of cotton or other materials. That is why the Messenger of Allah sallallahu alayhi wa sallam said that such garments are worn by those who have no share in the Hereafter.
In another narration, it is mentioned that when striped silk garments came to the Messenger of Allah sallallahu alayhi wa sallam, he gave one garment each to Umar, Usamah, and Ali radi Allahu anhum.
(Sahih Muslim, Kitab al-Libas wa’l-Zinah, Hadith: 5403 (2068))
(2)
In any case, Imam Bukhari rahimahullah has established from this hadith that silk clothing is permissible for women, because the Messenger of Allah sallallahu alayhi wa sallam told Umar radi Allahu anhu to sell it or to clothe someone with it.
Since it is prohibited for men, the command to clothe someone with it means only to clothe women.
This is also supported by another narration in which the Messenger of Allah sallallahu alayhi wa sallam said to him:
“I did not give it to you to wear, but rather so that you may clothe your women with it.”
(Sahih Muslim, Kitab al-Libas wa’l-Zinah, Hadith: 5420 (2071), and Fath al-Bari: 10/370)
And Allah knows best.

Hadith Commentary: Explanation:

‘Atarid bin Hajib bin Zurarah al-Tamimi radi Allahu anhu was a cloth merchant; he was selling these sheets, which is why they were attributed to him. This delegation from Banu Tamim presented themselves before the Messenger of Allah sallallahu alayhi wa sallam and accepted Islam.

The chapter heading is derived from here: On the day of Jumu‘ah (Friday), Umar radi Allahu anhu requested permission from the Messenger of Allah sallallahu alayhi wa sallam to wear fine clothes. The Messenger of Allah sallallahu alayhi wa sallam disliked this garment because it was made of silk, and the use of pure silk is forbidden (haram) for men.

Umar radi Allahu anhu then gave it as a gift to his polytheist brother. From this, it is understood that disbelievers and polytheists, until they accept Islam, are not obligated with the subsidiary rulings (furu‘at) of Islam.

It is also understood that showing kindness and good conduct towards one’s polytheist and disbelieving relatives is not prohibited; rather, if possible, one should do so as much as possible so that they may be inclined towards Islam.

Hadith Commentary:
(1)
The relevance of this hadith to the chapter is evident in that Umar radi Allahu anhu expressed a desire to purchase a striped silk garment so that the Messenger of Allah sallallahu alayhi wa sallam could wear it on Fridays. This shows that wearing good clothes on Fridays was customary, and the Messenger of Allah sallallahu alayhi wa sallam did not object to this wish. Since it was made of silk, he was not inclined to purchase it. Another hadith provides guidance on wearing good clothes on Fridays; thus, Abdullah bin Salam radi Allahu anhu narrates that he heard the Messenger of Allah sallallahu alayhi wa sallam say on a Friday:
“How good it would be if you were to buy two garments for Fridays, other than your work clothes.”
(Sunan Abi Dawud, Salah, Hadith: 1078)

(2)
Umar radi Allahu anhu gave his maternal brother, Uthman bin Hakeem, a silk robe as a gift. From this, it is understood that it is permissible to give a silk garment as a gift to a disbeliever or polytheist. It also indicates that disbelievers are not obligated with subsidiary rulings (furu‘) of the Shari‘ah. Regarding this, the scholars of the Ummah have three opinions:
➊ Disbelievers are obligated with both the performance and belief in subsidiary rulings, and on the Day of Resurrection, they will be punished for abandoning both faith and deeds.
➋ They are not addressed with subsidiary matters in terms of belief and performance; on the Day of Resurrection, they will be punished only for abandoning faith.
➌ They are addressed in terms of belief but not obligated in terms of performance; on the Day of Resurrection, the punishment they receive will be for abandoning faith and for abandoning belief in subsidiary matters.
According to the hadith scholars, disbelievers are obligated with both the performance and belief in subsidiary matters in addition to faith.

(3)
In this hadith, it is stated that whoever wears silk garments will be deprived of them on the Day of Resurrection. This deprivation will be such that they will think of wearing silk garments but will be deprived of them, meaning they will not desire them, and the promise of everything in Paradise is contingent upon the desire of the people of Paradise, just as the people of Paradise will not desire the rank and status of those above them. In the Noble Qur’an it is stated:
(Ha Mim Sajdah: 31: 41)
“And therein you will have whatever your souls desire, and therein you will have whatever you ask for.”
‘Allamah ‘Ayni rahimahullah has written that some scholars have taken this deprivation literally, even if the person repented; however, most scholars are of the opinion that if a person dies after repenting, he will not be deprived of such blessings in Paradise.
(‘Umdat al-Qari: 29/6)

Hadith Commentary:
(1)
By "silk" is meant the fiber produced by the silkworm; artificially manufactured thread that resembles silk is not included in this prohibition, even if people refer to it as silk.
It is forbidden for men to wear pure silk garments, to make handkerchiefs or bedding from it, or to sit upon such items, as the Messenger of Allah (sallallahu alayhi wa sallam) took silk in his left hand and gold in his right hand, then raised both hands and said:
"These two are forbidden for the men of my ummah and permitted for their women."
(Sunan Ibn Majah, Kitab al-Libas, Hadith: 3595) (2)
If it is not pure silk, but half cotton and half silk, then even so, its use is not permissible for men, because wearing silk expresses pride and arrogance, and there is also resemblance to women in delicacy and affectation; therefore, men have been prohibited from it.
If, due to a skin disease, other clothing causes discomfort and silk clothing brings relief, then in this situation it is also permissible for men to wear silk, as will be clarified later.
And Allah knows best.

Hadith Commentary:
➊
A garment consisting of a cloak and a lower wrap made of silk is called a "hullah."
The Messenger of Allah (sallallahu alayhi wa sallam) expressed dislike for wearing it due to its being made of silk, and forbade adornment and beautification with this type of clothing.
From this, the permissibility of personal adornment and beautification is established; otherwise, he would have prohibited even that.

➋
It is understood from this that on Jumu‘ah (Friday), the two Eids, and upon the arrival of delegations and the like, one should wear fine and elegant clothing. Also, silk garments are prohibited for men, except in cases of necessity such as during battle or due to itching (skin disease).
And Allah knows best.

Hadith Commentary:
‘Atarid bin Hajib bin Zurarah bin ‘Adas was a person sent by Banu Tamim.
The first garment, regarding the purchase of which ‘Umar radi Allahu anhu had given his opinion, was brought by him.
The Messenger of Allah sallallahu alayhi wa sallam presented a silk robe as a gift to ‘Umar radi Allahu anhu, the use of which was not permissible for ‘Umar radi Allahu anhu himself.
After learning the details, ‘Umar radi Allahu anhu gave that robe to his own non-Muslim real brother.
From this, the heading of the chapter is established, and also that if one’s relatives are non-Muslim or of corrupt faith, even then one should treat them with all possible kindness, because this is a requirement of humanity.
And the station of humanity, in any case, is lofty and exalted.

Hadith Commentary:
(1)
Some things are inherently disliked (makruh), for example: spoiled or stale curry, etc. To give such items as a gift is foolishness. And in some things, the dislike is relative, for example: silk clothing, which is not permissible for men, but women can wear it. Such items can be given as gifts.

Hafiz Ibn Hajar rahimahullah states: The meaning of karahah (dislike) here is general, whether it is tahrimi (prohibited) or tanzihi (discouraged). That is, a garment which is impermissible for men to wear, its gifting is permissible because its owner can dispose of it as he wishes. However, those things whose use is prohibited for both men and women, such as gold and silver utensils, then gifting such items is forbidden. (Fath al-Bari: 5/281)

(2)
According to our inclination, the use of such utensils is prohibited, but it is permissible to benefit from them by selling them. Therefore, such an item can be given as a gift, as Hazrat Umar radi Allahu anhu sent a gift to his polytheist brother in Makkah. However, those things which are inherently haram, their gifting is also haram, such as gifting musical instruments, etc.

From this, it is understood that gifting a television on the occasion of marriage is also impermissible, as we give to our daughters in dowry.

Hadith Commentary:
On the condition that another person, even if he is a disbeliever, can benefit from it—that is, selling something from which no one can derive any benefit is not permissible, and the preferred opinion is this.

Now, in the chapter, the hadith that is mentioned refers to silk garments.
They are disliked (makruh) for men.
They are not disliked for women.
Isma‘ili raised an objection to this, and the answer is that if the permissibility of selling something that is disliked for men is established from the hadith, then by analogy, the permissibility of selling something that is disliked for women is also established.

That is, in the chapter heading, the term "disliked" (karahat) is meant in a general sense, whether it is tahrimi (prohibitive) or tanzihi (discouraged), and although silk garments are not unlawful (haram) for women, they are nevertheless tanzihan makruh (discouraged) (Wahidi).

Especially those garments that are being produced nowadays, in which a woman's entire body appears completely exposed—such are the garments worn by those women who will be raised naked on the Day of Resurrection.

Hadith Commentary:
If the use of an item is disliked (makruh) for one person but permissible for another to benefit from, then the buying and selling of such an item is permissible.
And if, according to the Shari‘ah, it is not usable at all, then its buying and selling is not permissible.
In the mentioned hadith, there is reference to a silk garment, the use of which is disliked (makruh) for men; however, it is permissible for women to wear it. Therefore, the buying and selling of silk garments is permissible.
In a narration of Sahih al-Bukhari, it is clarified that ‘Umar radi Allahu anhu gave the silk garment gifted to him by the Messenger of Allah sallallahu alayhi wa sallam to his polytheist brother who lived in Makkah.
(Sahih al-Bukhari, al-Jumu‘ah, Hadith: 886)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
yuqimu fi al-suq:
Selling in the marketplace.
(2)
khumur:
Plural of khimar,
headscarf (dupatta).

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Hullah:
A suit; a lower garment (tehband) and an upper sheet (chadar) when both are of the same fabric.
(2)
Siraa’:
With silk stripes; scholars and expert Arabic linguists read "hullah siraa’" as a compound of annexation (murakkab idafi), although Imam Qurtubi and Imam Khattabi consider it a descriptive compound (murakkab tawseefi) "hullah siraa’".
(3)
La khalaaqa lahu:
He has no share; meaning, in the Hereafter, the one who receives this will have no share, either due to disbelief or, in the case of being a Muslim, because of always wearing it in this world.

Benefits and Issues:
From this hadith, it is understood that on the day of Jumu’ah, one should wear good and fine clothes, and it is permissible to display good dressing in front of delegations. Also, a Muslim can give gifts to his non-Muslim relatives and can show good conduct towards them, and it is permissible to give silk garments as gifts to men, because they can have their women wear them, or they can sell them. Although, according to the Shafi’is, non-Muslims are legally responsible (mukallaf) for the rulings of Shari’ah, they do not abide by them and consider themselves free, and according to the Hanafis, they are not addressed by the rulings of Shari’ah. However, a Muslim cannot assist them in wrongful acts. Therefore, Umar radi Allahu anhu did not give this gift for him to wear himself, but rather so that he could give it to one of his women.

Benefits and Issues:
➊ It is recommended (mustahabb) to wear fine clothing on Fridays, Eids, when receiving delegations, and during other important occasions.

➋ Pure silk is forbidden (haram) for men; if it is artificial, then it is permissible (mubah).

➌ Disbelievers (kuffar) have no share in the Hereafter.

➍ Items such as silk and gold, which are permissible from one aspect and forbidden from another, are lawful (halal) to give and receive as gifts and to trade in.

➎ One should maintain ties of kinship (silat ar-rahm) even with non-Muslim relatives, but pure love is the right of the believers alone.

➏ The name of that brother of Umar radi Allahu anhu is mentioned as Uthman bin Hakeem, who was his maternal brother.

1076. Commentary:
➊ Arranging fine clothing for Jumu‘ah, Eid, and special occasions is Sunnah and recommended.
➋ Silk clothing is forbidden (haram) for men but permissible (mubah) for women, as established by other ahadith.
➌ Maintaining ties of kinship and showing good conduct towards non-Muslim relatives is part of Islamic morals and etiquette; it is also permissible to give them gifts or presents. However, religious and heartfelt love is the right of Allah, His Messenger (sallallahu alayhi wa sallam), and the believers alone.
➍ Silk, in and of itself, is permissible (halal) and lawful; this is why its use is also correct for women. The evidence for its prohibition for men is the aforementioned hadith, which is also found in the Sahihayn, i.e., Sahih al-Bukhari and Sahih Muslim. See: [صحيح بخاري۔ حديث : 886، وصحيح مسلم، حديث : 2068]
This hadith specifies the verse of the Noble Qur’an in which Allah, the Exalted, says: «قُلْ مَنْ حَرَّمَ زِينَةَ اللَّـهِ الَّتِي أَخْرَجَ لِعِبَادِه» [الأعراف : 32]
“O Prophet (sallallahu alayhi wa sallam)! Say: Who has forbidden the adornment and the pure things of food which Allah has produced for His servants?” From this, it is understood that a sound hadith can specify the generality of the Qur’an. «والله أعلم»

Urdu marginal note:
"Sundus" refers to fine silk.

(1) “Imran bin Hattan” is a reliable narrator. He adhered to the Kharijite sect. According to some, he later repented. Even if, hypothetically, he did not repent, the statement of a truthful person is still considered reliable regardless of his creed, provided that he does not narrate in support of his specific belief.

(2) The Companions sending the questioner to one another is based on the good assumption that the other Companion possesses more knowledge than oneself, and this good assumption is itself a sign of knowledge. Otherwise, pride in knowledge often leads a scholar to ruin. May Allah protect us from it.

(3) “Abu Hafs” is the kunyah (agnomen) of Umar radi Allahu anhu, which became well-known due to his eldest daughter Hafsah radi Allahu anha, the Mother of the Believers. In Arab culture, mentioning someone by their kunyah was a sign of respect.

(4) “No share at all”—these words are meant as rebuke, reprimand, and scolding. The apparent words are not intended literally. Other hadiths support this interpretation. No single hadith can be separated from the rest; all narrations on an issue must be considered together to derive a conclusion. (For details on the issue, see ahadith: 5297, 5306)

1383. Commentary:

➊ This hadith indirectly indicates that one should wear good clothes (according to one’s means) on Friday. That is why Umar radi Allahu anhu gave the aforementioned suggestion to the Prophet sallallahu alayhi wa sallam. The Prophet did not reject this suggestion; rather, he explained that the reason for not purchasing that garment was that it was made of silk, and silk garments are forbidden (haram) for men.

➋ “Those who have no share in the Hereafter.” This means that such garments are worn by disbelievers, not by Muslims; that is, Muslims should not wear such clothing because they will be given silk garments in the Hereafter.

➌ “Idolater brother”—this refers to Umar’s radi Allahu anhu brother either from his mother’s side or through fosterage (milk-brother). And Allah knows best.

(1) “Your women” does not refer only to wives, but includes wives, sisters, mothers—all are intended.

(2) “Istabraq” is a type of silk. It is thick and coarse silk. In Persian, it is called “astar.” The Arabs adapted this word to “istabraq.” Even when gold threads are woven into silk, it is also called istabraq.

(3) Despite being extremely intelligent and mujtahid, Ali (radi Allahu anhu) and Umar (radi Allahu anhu) did not understand the intent of the Prophet (sallallahu alayhi wa sallam). There is a lesson in this for those who accept the inferences and ijtihad of certain Imams without question and give them preference over hadith, arguing that they were great jurists while the narrator of the hadith was not a jurist among the Companions. Ma’adhallah (Allah forbid).

See, Hadith: 5297.

1561. Commentary:

➊ The reason why the Messenger of Allah (sallallahu alayhi wa sallam) did not purchase that cloak was its being made of silk, not its adornment or decoration. Therefore, the author’s (rahimahullah) reasoning from this narration for the chapter heading is correct.

➋ An item whose use is permissible for some individuals and impermissible for others may be given as a gift to anyone, because if the person himself does not use it, he may give it to someone else or sell it. Trade in such items is also permissible, such as silk and the like. However, that which is absolutely forbidden cannot be given as a gift to anyone, nor is its trade permissible, such as wine and swine, etc.

➌ “This is their clothing... etc.” means that disbelievers wear silk, while Muslims do not wear it; rather, they will be given it as an honor in the Hereafter.

➍ “Whoever wears silk, he will have no share in the Hereafter”—this does not mean that he is a disbeliever, because wearing silk is a sin, not disbelief. Rather, it means that he may be held accountable if he does not repent. And Allah knows best.

Benefits and Issues:

➊ (Hullah)
This refers to a set of two garments: one to be worn or draped over the upper part of the body, and the other to be worn on the lower part of the body, such as an izar (waist-wrapper), etc. That is why it has been translated as "a pair (of garments)."

➋
It is recommended (mustahabb) to wear fine clothing on occasions such as Jumu‘ah (Friday prayer) and Eid, which is why Umar radi Allahu anhu gave this suggestion.

➌
Wearing fine clothing on the occasion of welcoming guests is commendable.

➍
The noble Companions radi Allahu anhum had great love for the Prophet sallallahu alayhi wa sallam, which is why they preferred fine things for him sallallahu alayhi wa sallam.

➎
If someone gives advice out of sincerity and love, and that advice is not correct, then instead of rejecting it harshly, his mistake should be clarified so that he is not hurt and can avoid this mistake in the future.

➏
The meaning of "having no share in the Hereafter" is that these garments are worn by disbelievers, who will have no good in the Hereafter.

Hadith Authentication: [وأخرجه البخاري 886، 2612، ومسلم 6/2068، من حديث مالك به]
Jurisprudential Points:
➊ It is Sunnah to wear the best new or clean clothes on Jumu‘ah, the two Eids, and on special occasions.
➋ It is forbidden (haram) for men to wear silk garments.
➌ If there is hope for good, it is permissible to give gifts to disbelievers and polytheists.
➍ Buying and selling near the mosque and outside its door is permissible.
➎ Sayyiduna Anas bin Malik radi Allahu anhu said: I saw ‘Umar bin al-Khattab (radi Allahu anhu) when he was the Commander of the Faithful, and there were three patches, one over another, on his shirt between his two shoulders. [الموطا 918/1 ح1771، وسنده صحيح]
➏ There is consensus (ijma‘) that it is lawful (halal) for women to wear silk garments (and gold). [التمهيد 241/14،]
➐ The general rulings of Islamic law are not enforced upon disbelievers and polytheists, except where a specific ruling has been established as an exception.
➑ It is established from some narrations and reports that if a small amount of silk is used in men’s clothing in certain places, it is permissible, and likewise, it is permissible to have a gold tooth.
➒ If a person is ill and wearing silk garments is beneficial for him, then due to the exceptional ruling, it is permissible for him to wear silk.
➓ Hafiz Ibn ‘Abd al-Barr rahimahullah has transmitted consensus (ijma‘) that it is not permissible to give obligatory zakat to non-Muslims (who are enemies of Islam), and the same ruling applies to other obligatory charities such as Sadaqat al-Fitr, expiation for oaths (kafarat qasam), and expiation for zihar (kafarat zihar), whereas it is permissible to give voluntary charity. See: [التمهيد 14/263]