Narrated from Abu Musa Ash'ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Silk clothing and gold are forbidden for the men of my Ummah, and they are made lawful for their women." 1 Imam Tirmidhi says:
1- This hadith is Hasan Sahih,
2- In this chapter, there are also ahadith from Umar, Ali, Uqbah bin Amir, Anas, Hudhaifah, Umm Hani, Abdullah bin Amr, Imran bin Husain, Abdullah bin Zubair, Jabir, Abu Ruhaynah, Ibn Umar, Bara’, and Wasilah bin Asqa’ (may Allah be pleased with them).

Suwaid bin Ghaflah (may Allah be pleased with him) reports that `Umar delivered a sermon at the place of Jabiyah and said: The Prophet (peace and blessings of Allah be upon him) forbade (the use of) silk except for (an amount) equal to two, or three, or four fingers. 1

Imam Tirmidhi says: This hadith is Hasan Sahih.

Narrated from Anas bin Malik (may Allah be pleased with him) that Abdur Rahman bin Awf and Zubair bin Al-Awwam (may Allah be pleased with them both) complained to the Prophet (peace and blessings be upon him) about lice during a military expedition, so he permitted them to wear silk shirts. Anas (may Allah be pleased with him) says: I saw silk shirts on their bodies. Imam Tirmidhi says:
This hadith is Hasan Sahih.

Waqid bin Amr bin Sa’d bin Mu’adh says that Anas bin Malik (may Allah be pleased with him) came to us, so I went to him. He asked: Who are you? I said: I am Waqid bin Amr bin Sa’d bin Mu’adh (may Allah be pleased with him). Anas (may Allah be pleased with him) began to weep and said: You resemble Sa’d. Sa’d was very tall and long. A silk cloak with gold embroidery was sent to the Prophet (peace and blessings of Allah be upon him). He wore it and ascended the pulpit, whether standing or sitting, and the people touched it and said: We have never seen a garment like this before. The Prophet (peace and blessings of Allah be upon him) said:“Are you amazed at this? In Paradise, Sa’d’s handkerchiefs are far better than what you are seeing.”__REF_ Imam Tirmidhi says:
1- This hadith is Hasan Sahih,
2- In this chapter, there is also a narration from Asma bint Abi Bakr.

Bara’ (may Allah be pleased with him) says: I have not seen anyone with long hair, wearing a red garment, more beautiful than the Messenger of Allah (peace and blessings of Allah be upon him). His hair would touch his shoulders, there was space between his shoulders, and he was neither short nor tall. 1 __QUR_N__ Imam Tirmidhi says:
1- This hadith is hasan sahih (good and authentic),
2- In this chapter, hadiths have also been narrated from Jabir bin Samurah, Abu Rimthah, and Abu Juhaifah (may Allah be pleased with them).

‘Ali (may Allah be pleased with him) says that the Prophet (peace and blessings of Allah be upon him) forbade me from wearing silk and yellow-colored garments made of Qassi. __QUR_N__ Imam Tirmidhi says:
1- The hadith of ‘Ali (may Allah be pleased with him) is Hasan Sahih,
2- In this chapter, there are also ahadith from Anas and ‘Abdullah bin ‘Amr (may Allah be pleased with them).

Salman (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about ghee, cheese, and fur (leather clothing), so he said: "Halal is that which Allah has made halal in His Book, and haram is that which He has made haram in His Book, and whatever He has remained silent about is among those things which Allah has pardoned." 1. Imam Tirmidhi says:
1- This hadith is gharib; we know it as marfu‘ only through this chain,
2- Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان» , as if the mawquf hadith is more authentic; in this chapter, a hadith has also come from Mughira,
3- I asked Imam Bukhari about this hadith: he said, "I do not consider it preserved; Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان» ,"
4- Imam Bukhari says: Saif bin Harun is muqarib al-hadith, and Saif bin Muhammad is da‘if al-hadith in narrating from Asim.

'Abdullah bin Abbas (may Allah be pleased with them) says that a goat died, so the Messenger of Allah (peace be upon him) said to the owner of the goat: Why did you not skin it? Then you could have tanned it and benefited from it. 1

‘Abdullah bin ‘Abbas (may Allah be pleased with them both) reports that the Messenger of Allah (peace and blessings of Allah be upon him) said:“Any hide that has been tanned has become pure.”1 Imam Tirmidhi says:
1- The hadith of Ibn ‘Abbas (may Allah be pleased with them both) is Hasan Sahih.
2- Through Ibn ‘Abbas, this is also narrated from the Prophet (peace and blessings of Allah be upon him) via other chains in a similar manner.
3- This hadith from Ibn ‘Abbas sometimes comes from the Prophet (peace and blessings of Allah be upon him) through Maymunah, and sometimes through Sawdah.
4- I heard Muhammad bin Isma‘il al-Bukhari declare the hadith of Ibn ‘Abbas from the Prophet (peace and blessings of Allah be upon him), and the narration of Ibn ‘Abbas through Maymunah, to be authentic. He said: It is possible that Ibn ‘Abbas narrated from the Prophet (peace and blessings of Allah be upon him) via Maymunah, and also directly from the Prophet (peace and blessings of Allah be upon him). Most of the scholars act upon this. This is the view of Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq bin Rahwayh.
5- Nadr bin Shumayl has also explained it in this sense. Ishaq bin Rahwayh says: Nadr bin Shumayl said: «إهاب» refers to the hide of an animal whose flesh is eaten.
6- Most of the scholars act upon this. They say: The hide of a dead animal becomes pure after tanning.
7- Al-Shafi‘i says: Except for the dog and the pig, the hide of any dead animal that is tanned becomes pure. He has deduced this from this hadith.
8- Some of the scholars among the Companions and others have considered the hides of predatory animals to be disliked, even if they have been tanned. This is the view of ‘Abdullah bin al-Mubarak, Ahmad, and Ishaq bin Rahwayh. They have considered it disliked to wear them or to pray in them.
9- Ishaq bin Ibrahim bin Rahwayh says: The meaning of the statement of the Messenger of Allah (peace and blessings of Allah be upon him) «أيما إهاب دبغ فقد طهر» is that the hide of an animal whose flesh is eaten becomes pure by tanning.
10- In this chapter, there are also ahadith from Salamah bin al-Muhabbaq, Maymunah, and ‘A’ishah (may Allah be pleased with them all).

‘Abdullah bin Ukeem says that a letter from the Messenger of Allah ( صلی اللہ علیہ وسلم ) came to us stating that you people should not benefit from the skins __QUR_N__ and sinews of dead animals. Imam Tirmidhi says:
1- This hadith is Hasan,
2- This hadith has also come from Abdullah bin Ukeem through his shuyukh,
3- Most of the people of knowledge do not act upon this,
4- This hadith is narrated from Abdullah bin Ukeem, he said: A letter from the Prophet ( صلی اللہ علیہ وسلم ) came to us two months before his death,
5- I heard Ahmad bin Hasan say, Ahmad bin Hanbal used to prefer this hadith because it mentions that it was two months before the Prophet’s death, and he also used to say: This was the last command of the Prophet ( صلی اللہ علیہ وسلم ),
6- Then Ahmad bin Hanbal abandoned this hadith because there is confusion in its chain from the narrators, as some people narrate it from Abdullah bin Ukeem through his shuyukh from Juhainah.