There is no contradiction between Ibn ʿUmar’s report in the two Ṣaḥīḥs and the two ḥadiths numbered 431 and 432, for these latter narrations clarify the ruling on red garments dyed with ʿuṣfur (safflower).
As for Ibn ʿUmar’s ḥadith, it speaks of dyeing the beard yellow, and that is recommended.
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Ḥadith no. 433 shows that it is permissible to wear a strip of silk up to four fingerbreadths wide—or anything narrower.
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It also establishes the legitimacy of seeking blessing (tabarruk) from the Prophet’s relics even after his death. No one else shares this status; it is impermissible to seek blessing from the relics of anyone, no matter how elevated he may be in knowledge or righteousness.
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Her statement, “The Prophet’s gown had its cuffs and the two front edges turned in and faced with dībāj (pure silk),” indicates that adorning those specific areas of a gown, cloak, and similar men’s garments with dībāj is lawful.
Shaykh al-Islām said: “The rulings on gold and silk are one and the same. A cloak embroidered with zari or gold thread is unobjectionable, because the ornamentation is subsidiary, not independent.”
Benefits:
First: The scholars unanimously hold that imitating the disbelievers is forbidden, for differing from them is an intended objective of the Lawgiver. Wearing clothing that both they and Muslims regularly wear—garments that are not unique to them—does not constitute imitation; such attire is not their distinctive emblem, nor is the wearer deemed to be copying their fashions.
Second: Scholars, past and present, have differed over taswīr (creating images). A full presentation of their proofs would be lengthy, so we shall summarize the main points in the following paragraphs:
– The scholars unanimously agree that three-dimensional images of living beings are prohibited, based on explicit and authentic texts.
– They differ concerning photographic images. Some include them in the prohibition, arguing from the general wording of those texts.