Ba zai yiwu a yi tunanin karo tsakanin ayyukan Manzon Allah (SAW) ba, domin karo tsakanin abubuwa biyu shi ne adawarsu ta hanyar da kowannensu zai hana abokin hamayyarsa. Karo tsakanin ayyuka biyu na Manzon Allah, har daya daga cikinsu ya soke ɗayan ko ya takaita shi, ba zai yiwu a yi tunaninsa ba, domin idan hukuncinsu ba su saɓa wa juna ba, to babu karo tsakaninsu. Haka kuma idan hukuncin ayyukan ya saɓa wa juna, babu karo ma, domin yana yiwuwa aiki ya zama wajibi a wani lokaci, kuma ya zama akasinsa a lokaci irin wannan, ba tare da ɓata hukuncin na farko ba, saboda ayyuka ba su da ma'ana ta gaba ɗaya kamar maganganu. Idan aiki na farko yana tare da magana da ke wajabta maimaitawa, to aiki na biyu zai zama mai soke wannan maganar ko mai takaita ta, ba aikin da kansa ba. Don haka a takaice, karo tsakanin ayyuka biyu ba zai yiwu a yi tunaninsa ba. Dalilin da ya sa karo ba zai yiwu a yi tunaninsa ba shi ne cewa ayyuka biyu da suka yi karo ko dai suna kama da juna, kamar aikin sallar Zuhr a lokuta biyu makamantan juna ko daban, ko kuma sun bambanta da juna. Game da ayyuka biyu masu kama da juna, a bayyane yake cewa ba sa karo, kamar yin sallar Zuhr a lokuta biyu daban-daban. Game da ayyuka biyu daban-daban, idan haɗuwarsu halal ce, kamar sallah da azumi, to a bayyane yake cewa ba sa karo. Idan kuma ayyukan na irin waɗanda ba zai yiwu a yi tunanin haɗuwarsu ba, amma hukuncinsu ba su saɓa wa juna ba, kamar sallar Zuhr da ta Asr, to ma babu karo tsakaninsu, saboda yiwuwar haɗuwa. Don haka yana yiwuwa a haɗa sallah da azumi, kuma yana yiwuwa a haɗa sallar Zuhr da sallar Asr. Idan kuma ayyukan suna daga cikin waɗanda ba zai yiwu a tsammanta tare ba, hukunce-hukuncensu kuma suna bambanta, kamar azumi a wata rana da kuma karya azumi a wata rana; babu kuma rikici tsakaninsu, domin wajibcin ya kasance a wani lokaci, halaccin kuma a wani lokaci, wato aikin zai iya zama wajibi ko mandubi ko mubaahi a wani lokaci, sannan ya zama wani hukunci daban a wani lokacin. Babu ɗayansu da yake kawar da hukuncin ɗayan ko ya ɓata shi, tun da babu ƙayyadaɗɗen gamewa a cikin ayyukan biyu, ko a cikin ɗayansu.

The conflict between the actions of the Messenger of Allah (SAW) is not imaginable, because the conflict between two matters is their opposition in a manner that every one of them prevents its opponent. This conflict between two of the Messenger's actions so that one of them abrogates or specifies the other is not imaginable to occur, because if their verdicts do not contradict; there is no conflict between them, and so if the verdicts of the actions contradict; also there is no conflict, because it is possible that the action is waajib at a time, and contrary to it at the similar time without invalidating the verdict of the first one, because the actions have no generality; unlike the sayings. Indeed, if the first action is accompanied with a saying that necessitates the obligation of the repetition, then the second action would be an invalidator or a specifier for that saying not for the action. So basically, the conflict between the two actions is not imaginable. As for the reason why the conflict is not imaginable, that is because the two conflicted actions are either of the similar to each other like the action of the Dthuhr prayer at two similar or different times, or the conflicted actions are of the different to each other. As for the two similar; being not conflicted is apparent in them, that is like praying the Dthuhr prayer at two different times. And as for the two different actions, if their gathering is permissible like the prayer and the fasting; it is also apparent that they are not in conflict. And if the actions are of that which is impossible to imagine their gathering, and their verdicts do not contradict like the Dthuhr and the 'Asr prayers; also there is no conflict between them for the possibility of the gathering, so it is possible to gather the prayer and the fasting, and it is possible to gather the Dthuhr prayer and the 'Asr prayer. And if the actions are of that which is impossible to imagine their gathering and their verdicts are different, like the fasting on a certain day and braking the fasting on another day; also there is no conflict between them, for the occurrence of the obligation at one time and the permissibility at another time, i.e. the action could be waajib or mandoob or mubaah at a time, and differently at another time, and none of them removes or invalidates the verdict of the other, since there is no generality in the two actions, neither in one of them.