Iyakar shiru na Annabi (SAW), watau amincewarsa, yana cikin Sunnah, kamar maganarsa da aikinsa, duka daidai suke. Saboda haka idan wani ya aikata wani aiki a gaban Annabi ﷺ, ko a zamaninsa, sannan ya sani, kuma yana iya hana shi, sai ya yi shiru game da shi, ya amince masa a kansa ba tare da ya zarge shi ba; to ana duba: idan babu hani da aka riga aka yi wa wannan aiki daga Annabi ﷺ, kuma babu wani hani da aka sani a kansa, to shirunsa game da mai aikin, da amincewarsa a kansa, yana nuna halaccin wannan aiki da ɗaga zargin yin sa. Hakan ne saboda idan aikinsa ba halal ba ne, to Annabi ﷺ zai hana shi, domin Manzo ba ya yin shiru idan ya san aiki mai munana (munkar), don haka shirunsa dalili ne na halacci. Idan Annabi ﷺ ya riga ya hana wannan aiki kuma hanin ya zama sananne, to ba za a yi tunanin shirunsa ba, domin hakan zai zama amincewa da yin abin da aka hana, kuma wannan ba zai yiwu ga Annabi ﷺ ba. Amma shirunsa game da kafirai waɗanda ke ƙarƙashin kariyar Musulmai (ahl al-dhimmah), waɗanda ke yawan zuwa majami'unsu, wanda aiki ne na kafirci; hakan ba ya nuna amincewarsa da yin kafircin, amma yana nuna barin ahl al-dhimmah su yi ibadarsu, kuma ba dalili ba ne na halaccin zuwa coci. Don haka sharuddan da za a ɗauki shiru a matsayin Sunnah (amincewa) su ne: babu hani da aka riga aka yi wa aikin, Manzo (SAW) ya san da shi, watau an yi shi a gabansa, ko a zamaninsa ya sani, kuma Manzo yana iya hana shi (ya kange shi), sai dai in shirun ba a ɗauke shi a matsayin Sunnah ba. Ma'anar haramcin shi ne hana mai aikatawa, ba kuma cewa Manzon Allah ba ya sha'awarsa ba, domin an ci dabbar dhabb (kadangare) a gaban Annabi ﷺ, shi kuwa bai ci daga cikinta ba, kuma da aka tambaye shi sai ya ce:

The silence of the Prophet (SAW), i.e. His approval is from the Sunnah, it is like His saying and His action equally the same, so if one did an action in the presence of the Prophet, or in His era and He knew about it, and was able to forbid it, then He kept silent about it and approved it for him without dispraising his action; it will be looked, if there is no previous forbiddance for that action from the Prophet (SAW), and no forbiddance is known for it, then His silence about its doer, and His approval to him on it denotes the permissibility of that action and the lifting up of the blame for doing it. That is because, if his action is not permissible; the Prophet would forbid him, since the Messenger does not keep silence if He knows about an evil (munkar) action, therefore His silence is a daleel for the permissibility. If the Prophet had previously forbade that action and its forbiddance became known; the silence of the Messenger can not be imagined, because it would be an approval to do what is forbidden. And this is impossible for the Prophet (SAW). As for His silence about the kuffaar under the Muslims' protection (ahl al-dthimmah), who used to frequently go to their churches, which is a kufr action; it does not denote His approval to do the kufr, but it denotes leaving ahl al-dthimmah to perform their own worship, and it is not a daleel for the permissibility to go to the church. So the conditions to consider the silence to be from the Sunnah (approval) are: that there is no previous forbiddance for the action, and the Messenger (SAW) knew about it, i.e. it was done in His presence, or in His era and He knew it, and that the Messenger was able to forbid (prevent) it, except that the silence is not considered to be from the Sunnah. The meaning of the forbiddance it is restraining its doer, and not that the Messenger does not trend to it, because the dab lizard got eaten in the presence of the Prophet and He did not eat from it, and when He was asked He said:

"Ba ya wanzuwa a ƙasar mutanena, don haka na ga ina ƙyamarsa" wanda Al-Bukhari ya tattara. Saboda haka, kasancewar Manzon Allah ﷺ yana ƙyamar sa ba ya nufin haramci, kuma rashin hana waɗanda suka ci shi da Ya yi ana ɗaukarsa a matsayin shiru game da shi, don haka hujja ce ta halaccinsa. Haka kuma an ruwaito daga Nafi': cewa Ibn Umar ya ji sautin bushin makiyayi, sai ya saka yatsun hannunsa a cikin kunnuwansa, ya karkatar da raƙumin hawansa daga hanya, yana cewa: "Ya Nafi', ka ji?" Sai na ce: "Eh." Ya ci gaba da tafiya har sai da na ce: "A'a." Sai ya sauke hannayensa, ya mayar da raƙumin hawansa kan hanya, ya ce: "Na ga Manzon Allah ﷺ lokacin da ya ji sautin bushin makiyayi, sai ya yi kamar haka." Wanda Ahmad ya tattara. Wannan ba ana ɗaukarsa haramci ga makiyayin ba, a'a, shiru ne game da shi, kuma hujja ce ta halaccin bushin da halaccin jin sa. Amma game da toshe kunne daga jin sa, yana yiwuwa ya guje shi kamar yadda ya saba guje wa abubuwa da yawa na halal, kamar yadda ya guje wa ajiye dirhami ko dinari a cikin gidansa dare ɗaya, da guje wa cin kadangare. Saboda haka, shirun Manzon Allah ﷺ yana nufin rashin hana wanda ya aikata aikin, koda ya nuna ƙyamarsa ga aikin.

"It did not exist in the land of my people so I find myself detests it" compiled by Al-Bukhari. So being that the Messenger detests it is not of the forbiddance, and His none restraining those who ate it is considered to be silence about it, so it is a daleel for the permissibility. Also it was narrated from Naafi': That Ibn Omar heard the sound of a shepherd's pipe, then he put his finger tips in his ears, and deviated his riding camel from the way while he was saying: O Naafi' could you hear? I say: yes, then he keeps going away until I said no, then he put his hands down, and returned his riding camel to the way, and said: I saw the Messenger of Allah (SAW) when He heard the sound of a shepherd's pipe and He did like this" compiled by Ahmad. This is not considered to be forbiddance for the shepherd, but it is a silence about him, and it is a daleel for the permissibility of the pipe and the permissibility of hearing it, and as for blocking His hearing; it is possible that He avoided it as He used to avoid many permissible things, as He avoided to keep in His house dirham or dinaar overnight, and as He avoided eating the lizard. Accordingly, the silence of the Messenger means not restraining the one who does the action, even if He shows His self detest of the action.