Some clothes were brought to the Messenger of Allah ﷺ, among which was a black khamisa. He asked, "Who do you think we should give this khamisa to?"The people remained silent.He said, "Bring me Umm Khalid."So I was brought to the Prophet ﷺ, and he dressed me in it with his own hand. He said twice, "May you wear it out and make it old."Then he began looking at the markings on the khamisa, pointing toward me with his hand, saying, "Umm Khalid, this is sana. Umm Khalid, this is sana." Sana in the Abyssinian language means beautiful.In another narration, "May you wear it out and have a successor, then wear it out and have a successor, then wear it out and have a successor."
أتي رسول الله ﷺ بثياب فيها خميصة سوداء قال: من ترون نكسوها هذه الخميصة؟ فأسكت القوم قال: ائتوني بأم خالد فأتي بي النبي ﷺ فألبسنيها بيده، وقال: أبلي وأخلقي مرتين، فجعل ينظر إلى علم الخميصة، ويشير بيده إلي ويقول: يا أم خالد هذا سنا، و يا أم خالد هذا سنا، والسنا بلسان الحبشية الحسن. وفي رواية: أبلي وأخلفي، ثم أبلي وأخلفي، ثم أبلي وأخلفي.
Bukhari narrated it in the Book of Clothing (5845) from Abu Walid, who said, Ishaq bin Saeed bin Amr bin Saeed bin As told us, he said, my father told me, he said, Umm Khalid bint Khalid told me, and she mentioned it. The other narration is also found in Bukhari in the Book of Jihad and Expeditions (3071) through a different route from Umm Khalid.His saying, "Wear it out and wear it out" contains a command to wear the garment out completely, and both words carry the same meaning. What is intended is a supplication for the person addressed to live a long life, meaning that her life would extend until the garment wore out and became worn.Ibn Hajar said, "In one narration it occurs as 'and replace it' with the letter fa, which is more fitting than the version with the letter qaf, because the first necessarily implies mere repetition of the same meaning, while the second adds a further meaning, namely that whenever she wears one garment out, she will replace it with another."Umm Khalid bint Khalid, whose actual name was Amah, was the daughter of Khalid bin Saeed bin As bin Umaya. She was a companion, the daughter of a companion, and was well known by her kunya. She was born in the land of Abyssinia along with her brother Saeed bin Khalid bin Saeed bin As. Zubayr bin Awwam married her, and she narrated from the Prophet ﷺ that she heard him seeking refuge from the punishment of the grave. She lived a long life, long enough that Musa and Ibrahim, the two sons of Uqba, met her.As for what has been narrated from Ibn Umar, that the Messenger of Allah ﷺ saw Umar wearing a white shirt and said, "Is this garment of yours washed or new?" He said, "No, it is washed." He said, "Wear it new, live praiseworthy, and die a martyr," this narration is defective.It was narrated by Ibn Majah (3558), Ahmad (5620), Nasai in Amal al-Yawm wal-Layla (311), and Ibn Hibban (6897), all of them through the route of Abdul-Razzaq, who said, Maamar told us, from Zuhri, from Salim, from Ibn Umar, who mentioned it.On the surface its chain appears sahih, but it is in fact defective. Abu Hatim was asked about this hadith with this chain, and he said, "This hadith has no basis from the hadith of Zuhri." He was not satisfied with Abdul-Razzaq until he added something to this that is even more objectionable than it, saying, Thawri told us, from Asim bin Ubaydullah, from Salim, from Ibn Umar, from the Prophet ﷺ, with something similar, and neither of these two has any basis. Rather, it is simply Maamar, from Zuhri, as a mursal narration. Ilal Hadith (1460).Ibn Main said, "This is a munkar hadith that no one narrates except Abdul-Razzaq." Kamil (5/311).Bukhari also judged it defective due to its being mursal in Tarikh al-Kabir (3/356), and likewise Daraqutni in Ilal (220).Bazzar said, "We do not know of anyone who narrated it with this chain except Abdul-Razzaq, and he has not been corroborated in it."Nasai said, "This is a munkar hadith, which Yahya bin Saeed Qattan considered objectionable coming from Abdul-Razzaq. No one narrated it from Maamar except Abdul-Razzaq. This hadith has also been narrated from Maqil bin Abdullah, though there is disagreement about it from him, for it has been narrated from Maqil, from Ibrahim bin Saad, from Zuhri, and this hadith is not actually from the hadith of Zuhri."As for Ibn Hajar, he leaned toward grading it hasan in Nataij Afkar (1/137-138) because of the existence of a mursal corroborating narration for it. However, this mursal narration is likewise not sahih, as Bukhari stated in Tarikh Saghir (2/38).