Nasai

(1) For details regarding coarse garments and silk cushions, see ahadith: 5168, 5169.

(2) “Thick, fine, and common silk”—in Arabic, the words istabraq, dibaj, and harir have been used. These are all types of silk. The details have already been mentioned in ahadith 5301, 5302. The purpose is that the use of every type of silk has been prohibited, but this prohibition is for men. However, the prohibition regarding silver utensils and silk cushions applies to both men and women, because these are items of common use.

Hadith Commentary:
In this narration, the narrator has omitted many points; the seventh matter that is prohibited refers to eating and drinking from silver vessels.
Visiting the sick (i.e., enquiring after the health of a patient) is a great act of reward, as is mentioned in Sahih Muslim:
"إِنَّ الْمُسْلِمَ إِذَا عَادَ أَخَاهُ لَمْ يَزَلْ فِي خُرْفَةِ الْجَنَّةِ"
When a Muslim visits his Muslim brother (who is ill), during that time he is as if strolling in the gardens of Paradise and eating its fruits.
May Allah grant us success in that which He loves and is pleased with. Ameen.

Hadith Commentary:
(1)
From the general application of the ahadith, it is understood that there is no restriction regarding the timing of visiting the sick; whenever a person finds the opportunity, he may visit the patient. In this regard, a hadith is narrated that the Messenger of Allah (sallallahu alayhi wa sallam) would visit the sick after three days had passed. (Sunan Ibn Majah, Al-Jana'iz, Hadith: 1437) However, its chain of narration is extremely weak. Imam Abu Hatim has even declared it to be invalid. In visiting the sick, one should also be mindful of the delicacy of the circumstances. It should not be that the family members become distressed. While visiting, one should comfort the patient and also assist in his treatment. (Fath al-Bari: 140/10) (2)
Regarding visiting the sick, the imperative form is narrated from the Messenger of Allah (sallallahu alayhi wa sallam), which apparently indicates obligation. It is a separate matter whether this obligation is individual (fard ayn) or collective (fard kifayah), whereby if a few people fulfill it, the rest are not held accountable. The majority of scholars have interpreted it as recommended (mustahabb). And Allah knows best.

Benefits and Issues:
➊
By "silk" is meant the fiber produced by the silkworm. Artificially manufactured threads that resemble silk are not included in the category of silk, even if people refer to them as silk.

➋
The explanation of "dibaj" in al-Nihayah is as follows:
(al-thiyab al-muttakhadhah min al-ibrisam)
“Garments made from silk (ibrisam).”
Whereas in al-Munjid, this word is clarified in this way:
“That cloth whose warp and weft (both) are of silk.”

➌
The prohibition of silk is only for men. (Sunan Ibn Majah, Hadith: 3595)

Commentary:
Benefits and Issues:

➊
Mu‘aṣfar means something dyed with ‘usfur.
It is a yellow substance with which clothes are dyed. (Muhammad Fuad Abdul Baqi, referencing al-Munjid)
However, he (al-Mufaddam) has explained it as:
Extremely red.
That is, it is so intensely red that it cannot be any redder.
It is possible that although the safflower (kasam) plant is yellow, the cloth dyed with it becomes red.

➋
From the word “dark,” it is understood that if the cloth dyed with safflower (kasam) is of a light color, then it is permissible for men.