Benefits of the Hadith of the Silk Garment.

The Shaykh : This hadith contains several benefits. First, it indicates that a person should wear his best clothes on Friday, meaning that Friday is a day of celebration. Likewise, on the days of the festivals, one should wear the best clothes, for Allah the Exalted is beautiful and loves beauty, and He loves adornment. The most appropriate time for adornment is on the festivals: the Friday festival and the annual festival.
It also contains evidence for the permissibility of buying and selling at the mosque, and that this is a known practice. Based on this, those who sell acacia sticks at our mosque are following the Sunnah, are they not?
In any case, this is evidence that selling at the gates of mosques was known from the time of the Messenger of Allah (peace and blessings be upon him).
It also contains the good manners of 'Umar (may Allah be pleased with him) with the Prophet (peace and blessings be upon him), when he said: This is a suggestion, not a command. Likewise, a person should be polite in his speech with the elders, for every occasion has its appropriate speech.
It also contains evidence that the Islamic religion is in accordance with the fitrah (the innate natural disposition) and beautiful custom, where he said: This indicates that a person should adorn himself when a delegation arrives to visit him. But is the meaning any delegation, or a delegation from outside the town so that it is known that he has honored them in his hospitality? Answer, everyone. The second one. The answer is the second one, because the delegation from the people of the town, you and they are the same.
It also contains evidence that it is not permissible for a person to wear what contains silk, because the silk garment is one striped with patterns of silk. The evidence for this is his saying (peace and blessings be upon him): Meaning: those who have no share in it, and they are the disbelievers.
Now, if someone says: What if the mixture is small? We say: It does not harm if it is in one place, four fingers or less. This has been permitted by the Shari'ah to give the soul some share of the clothing it desires and finds pleasant. For example, if a person has in his jacket ... of silk, the amount of four fingers or less, this is permissible. Or if that silk is at the end of the sleeve, it is permissible.
And does this apply to gold? Meaning, for example, some shawls have a collar of pure gold. Does this apply to them or not? The majority of scholars say no, it does not apply, and that these shawls bound with gold are forbidden. Because an exception was made for silk, but no exception was made for gold. So gold remains in its general prohibition, and silk remains in its restricted prohibition.
The Shaykh al-Islam (may Allah have mercy on him) chose that the ruling on gold is the same as the ruling on silk, and that if there is a pattern of gold in the garment, four fingers or less, there is no harm. This is for men. As for women, it is permissible for them, but the precaution is what the majority held, which is that it is not permissible.
But what remains for us now is these shawls and cloaks that have collars of gold. Do we say they are forbidden? We say: First, we must verify whether this is true pure gold or not? This is a matter for consideration, because many people say this is not gold, but it is colored with gold, whereas it is not gold. If we are in doubt, we return to what? Answer? It is permissible.
Now, in this hadith, the Companions review the rulings with the Messenger of Allah (peace and blessings be upon him). Look at the difference between 'Umar's speech: And here he said: There is a difference between the two expressions, because this is a review of a legal ruling, a prohibition, and a sin, but that was merely advice. So there is a difference between them.
In this also is evidence for acting on circumstantial evidence, because the wording of the hadith is: And the Messenger did not say: Take it and wear it, until he said: I clothed you with it. But the circumstance indicates that it is for clothing. Therefore, if a person gives you a garment, there is a possibility that he gave it to you as a gift, or gave it to you to give to someone else, or gave it to you to sell, or something similar. What does the circumstance indicate? It indicates that it is for you. Therefore, he said: So he said (peace and blessings be upon him): And here he said: I did not clothe you to wear it. Someone might say: There is a contradiction between the two expressions. How can he say "I clothed you" and say "it was not for wearing," since there is no clothing without wearing?
So it can be said that this is from the category of matching a word with its like, because he said "I clothed them," so the meaning is: I did not clothe you, I did not give it to you to wear. Or it can be said that clothing is of two types: general clothing, and absolute clothing. Absolute clothing is the complete kind that the recipient wears, and general clothing is what is given, which may be worn or may not be worn. So his saying: is taken as general clothing, and wearing is taken as absolute clothing. So 'Umar ibn al-Khattab clothed his brother with it.
In this hadith, among the benefits, is the difference in expression due to the difference in circumstances.
In it also is evidence that it is permissible for a mushrik (one who associates partners with Allah) to wear silk, for this reason 'Umar clothed his brother in Mecca, who was a mushrik. In it also is evidence for the permissibility of maintaining ties with mushrik relatives, because 'Umar...
Kamil, are you with us?
The student: ...

The Shaykh : Now, for the close mushrik relative, because of maintaining family ties.
In it also, as I said, is evidence for the permissibility of a disbeliever wearing silk, for if it were not permissible, giving it to him would not be permissible.
And here is a question: Is it permissible for us to give a mushrik, or in a broader term, to give a disbeliever what is permissible for him to practice, even though it is forbidden for us? Meaning, for example, is it permissible for me to give him khamr (intoxicants)? It is permissible for him to drink khamr. Is it permissible for us to gift him khamr? There is a problem. Is it permissible for us to carve an idol for him to worship? Do you have Sharh Fath al-Awwal?
The reader: Yes, Shaykh, shall I read it?

The Shaykh : Read it.
The reader: He did not address it. He only speaks about the cloak and the garment, meaning he did not digress to the gift to the mushrik.

The Shaykh : Ibn Hajar? Ibn Hajar (may Allah have mercy on him), one of his greatest characteristics in Fath al-Bari is that he always refers back, or says "it was mentioned before," then you review what was mentioned before and you do not find it, and you review what he referred to and you do not find it. Subhan Allah, he did not mention anything. Ibn Hajar? Now, then review it, because the reality is that it is a matter of doubt. If we say that it is permissible to gift the mushrik what he wears, even if it is forbidden for us like silk, a gold bracelet, and also gold, and also khamr, and also an idol, we remain in doubt. And if we say it is not permissible, this hadith indicates permissibility. So it is necessary, if Allah wills, to clarify this.
Al-'Ayni? Now, who has al-Qastallani? You see, it is important that you bring al-Qastallani and al-'Ayni, there is much benefit in them. Kamil, do you have al-Qastallani in the library?
The student: ...

The Shaykh : Why don't you bring it? Say, if Allah wills. Now, do you have al-'Ayni? And one with Fath al-Awwal, and one with Fath al-Thani, yes.