or silver in anything else; this is a point of disagreement among the scholars: the majority of scholars say

The Shaykh : or silver in anything else; this is a point of disagreement among the scholars:
The majority of scholars say: “It is not permissible to use gold and silver vessels for anything other than eating and drinking, just as it is not permissible for eating and drinking”, so it is not permissible to use them as a storage place for medicine, or for dirhams, or for dinars, or anything similar, , and anything else is the same.
Some of the scholars permitted it and said: We restrict ourselves to what the text has brought, and the rest is not forbidden, because the original ruling is permissibility. For this reason, Umm Salama (may Allah be pleased with her), who is one of those who narrated the hadith prohibiting eating and drinking in silver vessels: “She had a silver vessel—meaning like a Pepsi container or similar—a silver vessel in which she placed some of the hair of the Prophet (peace and blessings be upon him), and people would seek healing with it”. When a person became ill, they would come to her, and she would put water in this vessel and swirl it in the hair, and the sick person would drink it and be healed by the permission of Allah. So she (may Allah be pleased with her) used silver for something other than eating and drinking. This is closer to the truth: that using gold and silver for something other than eating and drinking is permissible, but scrupulousness is to leave it off as a precaution to conform to the majority of scholars, and success is from Allah.
The reader: He said—(may Allah have mercy on him): “Chapter on the prohibition of a man wearing a saffron-dyed garment:
Anas (may Allah be pleased with him) said:

The Prophet (ﷺ) prohibited men from wearing saffron-dyed clothes

نهى النبي صلى الله عليه وسلم أن يتزعفر الرجل

Riyad as-Salihin 1798

Agreed upon.
And Abdullah ibn Amr ibn al-As (may Allah be pleased with them both) said:

The Prophet (ﷺ) saw me dressed in two saffron-coloured garments and asked, "Has your mother commanded you to wear these?" I asked him, "Shall I wash them out?" He replied, "You had better set them to fire."

رأى النبيُ صلى الله عليه وسلم عليَّ ثوبين معصفرين فقال : أُمك أمرتك بهذا ؟ قلت: أَغسلهما ؟ قال: بل أَحرقهما

Riyad as-Salihin 1799

.
In another narration:

he said, “These are the garments worn by infidels ; do not wear them.”

فقال : إن هذه من ثياب الكفار فلا تلبسها

Mishkat al-Masabih 4327

Narrated by Muslim.
Chapter on the prohibition of remaining silent from day until night:
Ali (may Allah be pleased with him) said: I memorized from the Messenger of Allah (peace and blessings be upon him):

There is no orphanhood after puberty, and there is no silence for the whole day till the night.

لا يُتمَ بعد احتلام، ولا صمات يوم إلى الليل

Sunan Abi Dawud 2873Sahih (Al-Albani)

Narrated by Abu Dawud with a good chain.
Al-Khattabi said in explaining this hadith: Remaining silent was part of the ritual of the pre-Islamic age of ignorance, so they were prohibited from it in Islam and commanded to engage in the remembrance of Allah and speaking about good.
And Qays ibn Abi Hazim said:

Abu Bakr (May Allah be pleased with him) came upon a woman named Zainab from the Ahmas tribe and noticed that she was observing total silence. He said: "What has happened to her? Why does she not speak?'' People informed him that she had sworn to remain silent. He then said to her: "You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jahiliyyah)." (After hearing this) she started speaking.

دخل أبو بكر الصديق رضي الله عنه على امرأة من أحمس يقال لها: زينب، فرآها لا تتكلم، فقال: ما لها لا تتكلم ؟ فقالوا: حجت مصمتة، فقال لها: تكلمي، فإن هذا لا يحل، هذا من عمل الجاهلية فتكلمت

Riyad as-Salihin 1801

Narrated by al-Bukhari “.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author—(may Allah have mercy on him)—mentioned two chapters in his book *Riyad al-Salihin*:
The first chapter: “The prohibition of a man wearing a saffron-dyed garment”: Saffron-dyed means dyed with saffron, which is a type of plant similar to saffron. It mentions the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both): : meaning he disapproved of it, which indicates that it is disliked or forbidden for a man to wear such yellow garments that lean slightly toward red.
Likewise, the Prophet (peace and blessings be upon him) prohibited wearing a red garment and informed that this is the clothing of the disbelievers. And if it is the clothing of the disbelievers, we have been prohibited from imitating them, due to the saying of the Prophet (peace and blessings be upon him): .