collect taxes from the prostitutes, assign doctors to them, and extend to them comprehensive medical and social care; while men who claim to be Muslims put on gold, eat and drink from silver utensils in first-class hotels and at grand receptions, and wear silk—declaring all of it lawful.
3 – Declaring lawful any of these matters whose prohibition is incontrovertibly known in the religion constitutes a rejection of the explicit texts of the Book of Allah and the authentic reports from His Messenger ﷺ. Whoever repudiates such texts is a disbeliever who has departed from the Islamic faith.
And his ﷺ words “from my ummah” may be understood in two ways:
(a) He is counted as a member of the ummah on the basis of his prior state before he made these things lawful; this linguistic usage is permissible by reference to what a person formerly was, as in Allah’s saying: “And give the orphans their property” (an-Nisa 4:2).
(b) He belongs only to the ummah of daʿwah (those to whom the message is conveyed) and not to the ummah of ijabah (those who have responded).
4 – The ḥadith manifests one of the Prophet’s miracles, for he ﷺ said, “There will be among my ummah…,” and the phenomenon did not appear until the latter times, when the morals of the Franks overran those of the Muslim community. These practices have now emerged in lands whose leaders profess Islam—indeed we belong to Allah and to Him we return.

Benefit:
The rulings on clothing fall into four categories:

1. Universal prohibition: garments bearing images, usurped clothing, and the like. This prohibition applies to both men and women.
2. Specific prohibition: natural silk for men.
3. Incidental prohibition: stitched garments for a man in the state of iḥrām.
4. Permissibility: this is the basic rule for clothing and other customary matters, and it is the predominant case.