Whenever the Messenger of Allah ﷺ put on a new garment, he would say, "Allah, I ask You for its goodness and the goodness of what it was made for, and I seek refuge in You from its evil and the evil of what it was made for."
أن رسول الله ﷺ كان إذا لبس ثوبا جديدا قال: اللهم إني أسألك من خيره، ومن خير ما صنع له، وأعوذ بك من شره، وشر ما صنع له.
Nasai narrated it in Kubra (10069) and in Amal al-Yawm wal-Layla (310), from Hasan bin Ahmad Kirmani, from Ibrahim bin Hajjaj, from Hammad bin Salama, from Saeed Jariri, from Abu Ala Yazid bin Abdullah bin Shikhir, from his father, from the Prophet ﷺ. This is how Diya narrated it in his book Mukhtara (9/478), citing Nasai. Mizzi likewise mentioned it in Tuhfa (4/362). However, in the printed edition of Sunan Nasai al-Kubra and Amal al-Yawm wal-Layla, "from his father" does not appear, so perhaps it was dropped by the copyists. This chain is hasan because of Hasan bin Ahmad Kirmani, who is hasan al-hadith.Saeed Jariri is the son of Iyas, and he became confused in his later years, but Hammad bin Salama's hearing from him came before that confusion occurred. However, there is disagreement regarding Jareeri's narration. A group narrated from him, from Abu Nadra, from Abu Saeed Khudri, and their hadiths appear in Musnad Imam Ahmad (11248), Abu Dawud (4020), Tirmidhi (17670)¹, Hakim (4/192), Ibn Hibban (5420), and others. All of these narrators heard from Jareeri after his confusion had set in.The more correct view is that Abu Ala's narration from his father, and the narrations of those who heard from Jareeri after his confusion, do not undermine Hammad bin Salama's narration. For this reason, Baghawi graded the narration of Abu Saeed Khudri as hasan in Sharh al-Sunnah (3111), as did Ibn Hajar in Nataij Afkar (1/123), while Hakim, Ibn Hibban, and Nawawi in Adhkar graded it sahih. Jareeri's confusion was not severe, and for this reason the two sheikhs (Bukhari and Muslim) relied on the narrations of those who transmitted from him after his confusion.