Diamnya Nabi (SAW), iaitu persetujuan Baginda, adalah daripada Sunnah; ia sama seperti sabda Baginda dan perbuatan Baginda. Maka jika seseorang melakukan sesuatu perbuatan di hadapan Nabi ﷺ, atau pada zaman Baginda dan Baginda mengetahuinya, serta Baginda mampu untuk melarangnya, lalu Baginda diam mengenainya dan mengizinkannya kepadanya tanpa mencela perbuatannya, maka hal ini akan dinilai: jika tiada larangan terdahulu daripada Nabi ﷺ terhadap perbuatan itu, dan tiada larangan yang diketahui mengenainya, maka diam Baginda tentang pelakunya dan persetujuan Baginda kepadanya mengenai perbuatan itu menunjukkan keharusan perbuatan tersebut dan terangkatnya dosa kerana melakukannya. Ini kerana, jika perbuatannya tidak harus, nescaya Nabi ﷺ akan melarangnya, kerana Rasul tidak akan berdiam diri jika Baginda mengetahui sesuatu perbuatan mungkar; oleh itu diam Baginda merupakan dalil bagi keharusan. Jika Nabi ﷺ sebelum itu telah melarang perbuatan tersebut dan larangan itu telah diketahui, maka diam Rasulullah ﷺ tidak dapat dibayangkan, kerana ia akan menjadi persetujuan untuk melakukan perkara yang dilarang. Dan perkara ini mustahil bagi Nabi ﷺ. Adapun diam Baginda terhadap kafir zimmi yang berada di bawah perlindungan orang Islam (ahl al-dhimmah), yang biasa pergi ke gereja-gereja mereka, yang merupakan perbuatan kufur; ia tidak menunjukkan persetujuan Baginda untuk melakukan kekufuran, tetapi ia menunjukkan membiarkan ahl al-dhimmah melaksanakan ibadat mereka sendiri, dan ia bukan dalil bagi keharusan pergi ke gereja. Maka syarat-syarat untuk menganggap diam itu sebagai daripada Sunnah (persetujuan) ialah: tiada larangan terdahulu terhadap perbuatan itu, dan Rasulullah ﷺ mengetahuinya, iaitu ia dilakukan di hadapan Baginda, atau pada zaman Baginda dan Baginda mengetahuinya, serta Rasulullah ﷺ mampu untuk melarangnya (mencegahnya), kecuali jika diam itu tidak dianggap sebagai daripada Sunnah. Makna larangan itu ialah mencegah pelakunya, dan bukan bermakna Rasul tidak cenderung kepadanya, kerana biawak dab telah dimakan di hadapan Nabi ﷺ dan Baginda tidak memakannya. Apabila Baginda ditanya, Baginda bersabda:

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:

"Ia tidak wujud di negeri kaumku, maka aku dapati diriku membencinya" — diriwayatkan oleh Al-Bukhari. Maka, bahawa Rasulullah ﷺ membencinya bukanlah larangan, dan baginda yang tidak menegah mereka yang memakannya dianggap sebagai diam mengenainya, maka ia menjadi dalil bagi keharusannya. Juga, diriwayatkan daripada Nafi': Bahawa Ibn Umar mendengar bunyi seruling seorang pengembala, lalu beliau meletakkan hujung jarinya di kedua-dua telinganya, dan memesongkan untanya dari jalan sambil berkata: "Wahai Nafi', adakah engkau mendengarnya?" Aku menjawab: "Ya." Maka beliau terus menjauh sehingga aku berkata: "Tidak." Lalu beliau menurunkan tangannya, dan mengembalikan untanya ke jalan, sambil berkata: "Aku pernah melihat Rasulullah ﷺ apabila baginda mendengar bunyi seruling seorang pengembala, baginda melakukan seperti ini." — diriwayatkan oleh Ahmad. Ini bukanlah dianggap sebagai larangan terhadap pengembala itu, tetapi ia adalah diam mengenainya, dan ia menjadi dalil bagi keharusan seruling dan keharusan mendengarnya. Adapun menutup pendengaran baginda, ia mungkin baginda menjauhinya sebagaimana baginda menjauhi banyak perkara yang harus, sebagaimana baginda menjauhi menyimpan dirham atau dinar di dalam rumahnya semalaman, dan sebagaimana baginda menjauhi memakan biawak. Oleh itu, diamnya Rasulullah ﷺ bermaksud tidak menegah orang yang melakukan perbuatan itu, walaupun baginda menzahirkan rasa tidak sukanya terhadap perbuatan tersebut.

"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.