Ra'ayin da ke tsakanin maganar Manzon Allah (SAW) da aikinsa ba ya faruwa sai a yanayi guda: wato naskh (soke hukunci), kuma sai wannan, babu wani rikici tsakanin magana da aiki kwata-kwata. Amma yana iya bayyana a farko cewa akwai rikici a wasu maganganunsa da ayyukansa, sai dai idan aka yi bincike sosai, sai ya bayyana cewa yanayin kowane daya daga cikinsu ya bambanta da na sauran, don haka babu rikici, kuma saboda haka ana iya haɗa su tare. Abin da ke kama da rikici yana da yanayi uku:

The conflict between the saying of the Messenger (SAW) and his action does not happen except in one situation: that is the abrogation (al-naskh), and except this there is no conflict between the saying and the action at all. But it may appear for the first sight at some of his sayings and actions that there is conflict between the saying and the action, but the scrutinizing shows that the situation of every one of them is different from the other, so there is no conflict, therefore is possible to gather (harmonize) between them. And that which appears to be conflict has three situations:

Ɗaya daga cikinsu: maganar Manzo ita ce ta farko, wato idan Annabi (SAW) ya aikata wani aiki, kuma babu dalili cewa aikin yana cikin abubuwan da suka keɓanci shi, to yana soke maganar da ta gabace shi kuma take saɓa masa, ko maganar ta gama-gari ce, kamar idan ya ce: azumtar wata rana ta musamman wajibi ne a kanmu, sa'an nan ya karya azumi a wannan rana, kuma dalili ya tabbata na bin sa (SAW) kamar yadda muka tabbatar, ko kuma aikin ya kasance musamman a gare shi ta hanyar dalili wanda ke nuna haka, ko kuma musamman a gare mu ta hanyar dalili wanda ke nuna haka. Ma'ana, aikinsa wanda aka tabbatar an maimaita shi, kuma dole ne a bi shi, idan ya zo a makare bayan maganar da take saɓa masa, kuma aikin ya kasance nasa ne musamman, ko nawa ne musamman, ko kuma na gama-gari a gare shi da kuma a gare mu, to yana soke maganar da ta shafi shi, ko ta shafe mu, ko kuma ta shafe shi da mu duka. Dangane da aikin da yake nasa ne musamman, soke-sokewar tana bayyana a cikinsa. Dangane da aikin da yake namu ne musamman, to wannan yana nuna wajibcin koyi da shi. Dangane da aikin da yake na gama-gari a gare shi da mu, shi ma yana nuna wajibcin koyi da shi.

One of them is: the saying is precedent, i.e. if the Prophet (SAW) did an action and there is no daleel that it is of his specialties, then it abrogates the preceded saying that conflicts it, whether the saying is common like if he said: fasting a particular day is obligatory upon us, then he broke the fasting on that day, and the daleel has been furnished to follow him (SAW) as we proved, or it was specially for him by a daleel which denotes that, or specially for us by a daleel which denotes that. It means that his action which is affirmed to be repeated, and which must be imitated, if it is belated from the saying it conflicts with and which is his specialty, our specialty, or common for him and for us; it abrogates the saying that is concerning him, or concerning us, or both him and us. As for action which is his specialty; the abrogation is apparent in it, and as for the action which is our specialty; that is for the obligation of the imitation, and as for the action which is common for him and us; that also is for the obligation of the imitation.

Na biyu daga cikinsu shi ne: idan magana ta zo daga baya bayan aikin da aka ambata, to a duba abin da dalili ya nuna na cewa dole ne mu bi shi a cikinsa, domin babu wata hujja da ke nuna cewa hakan keɓantacce ne a gare shi. Idan dalili bai nuna wajabcin maimaita aikin ba, to babu saɓani tsakanin sa da maganar da ta zo daga baya, domin aikin ya faru sau ɗaya kawai kuma ya wuce, kuma ba a neman maimaitawarsa, don haka ba ya zama abin da ba ya nan, kuma maganar ba ta saɓa masa ba domin ba a neman maimaitawarsa. Idan kuma dalili ya nuna wajabcin maimaita shi a kansa ﷺ da kuma al'ummarsa, to maganar da ta zo daga baya za ta iya zama ta gama-gari gare shi da al'ummarsa, kuma za ta iya zama keɓantacciyar gare shi, ko keɓantacciyar gare mu. Idan magana ta zama ta gama-gari, to tana soke aikin da ya gabata, misali idan ﷺ ya yi azumin ranar Ashura, dalili kuma ya wajabta maimaita shi ya kuma ɗora mana shi, sannan ya ce: ba wajibi ba ne a kanmu mu yi azumin ta, wannan idan magana ta gama-gari ce. Kuma idan maganar da ta zo daga baya ta keɓance Annabi ﷺ, to tana soke aikin da ya gabata dangane da shi, ba dangane da mu ba. Idan kuma maganar da ta zo daga baya tana da alaƙa da mu al'ummar, kamar ya ce: ba wajibi ba ne a kanku ku yi azumin ta, to babu wani saɓani a cikin hakan dangane da Annabi ﷺ, don haka ɗora masa aikin yana ci gaba. Wannan yana nuna rashin ɗora mana aikin, kuma idan ta zo kafin al'ummah ta aikata aikin, to tana zama mai takaita hukunci, wato bayani ga rashin wajabci, wato an keɓe mu daga aikin. Idan kuma maganar ta zo bayan al'ummah ta aikata aikin, to ba zai yiwu a ɗauke ta a matsayin mai takaitawa ba, domin hakan yana buƙatar jinkirta bayani daga lokacin da ake buƙatarsa, don haka tana soke aikinsa da ya gabata. Na uku daga cikinsu shi ne: idan ba a san wanne ne daga baya ba, ko magana ko aiki, wato ba a san ko aikin shi ne na farko ko maganar ba. A cikin wannan hali, muna duba: idan za a iya haɗa su duka, babu rikici; amma idan ba zai yiwu a haɗa su ba, to sai mu ɗauki maganar a cikin abin da ya shafe mu, ko abin da ya zama gama gari gare shi ﷺ da mu, ba tare da abin da ya shafe shi kaɗai ba. Idan haka ne, to dole ne a fifita maganar a ɗauka, kuma a bar aikin, domin maganar ta fi ƙayyadaddiyar ma'ana kuma an tsara ta don ma'anar, sabanin aiki, wanda ba a tsara shi don ma'ana ba; idan kuwa yana nuna ma'ana, to da taimakon magana ne. Kuma saboda maganar tana da ma'ana mafi faɗi a gama gari, domin tana ƙunshe da abin da ba ya wanzuwa da abin da yake wanzuwa, da abin da ake tunani da abin da ake gani, sabanin aiki, domin shi yana kan abin da yake wanzuwa da abin da ake gani kaɗai.

The second of them is: if the saying is belated from the mentioned action, that which the daleel denoted that we must follow him in it, because there is no evidence that it is his specialty; it should be looked at, if the daleel does not show the obligation of repeating the action, then there is no conflict between it and the belated saying, because the action occurred once only and it is over, and its repetition is not requested, and it became none, so the saying is not in conflict with it because its repetition is not requested. And if the evidence denoted the obligation of its repetition upon him (SAW) and his nation, then the belated saying could be common for him and his nation, and it could be his specialty, or our specialty. So if the saying is common, then it abrogates the precedent action, for example if he (SAW) fasted the day of Aashuraa', and the daleel obliges its repetition and assigned us with it, then he ((SAW) said: it is not obligatory upon us to fast it, this is if it is common. And as if the belated saying is specially for the Prophet ((SAW), then the belated saying abrogates the precedent action concerning him, not concerning us, and if the belated saying is concerning us the nation, like if he said: it is not obligatory upon you to fast it, then there is no conflict in that concerning the Prophet ((SAW), so his assignment with it continues. And it shows the none assignment for us with that action, and if it came before the Ummah performed the action, then it is a specifier, i.e. a clarifier for the none obligation, i.e. we are exempted from the action, and if the saying came after the Ummah performed the action, then it is not possible to consider it a specifier, because it necessitates the delay of the clarification from the time it is needed, so it abrogates his precedent action. The third of them is: if the belated is unknown whether it is the saying or the action, i.e. it is unknown if the action is the precedent or the saying. In this situation we look, if it is possible to gather them both, there will be no conflict, but if it is impossible to gather them, then we take the saying in that which is concerning us, or common for him ((SAW) and us, without that which is concerning him, if so the saying must be forwarded and taken, and the action will be left, that is because the saying is particular for the denotation and set for it, unlike the action, it is not set for the denotation, and if it denotes; it is but with the aid of the saying, and because the saying has more common denotation because it includes the nonexistent and the existent, the rational and the tangible, unlike the action for it is only for the existent and the tangible.

Idan aikin da magana suka kasance suna iya karo da juna a cikin yanayin da ɗayansu ya zama bayani ga nassin da ya gabata, kamar maganarsa ﷺ bayan ayar Hajji: "Duk wanda ya haɗa Hajji da Umra zai yi tawaf ɗaya da sa'i ɗaya (tafiyar hanya bakwai tsakanin Safa da Marwa)", Al-Aamidi ya ambata a littafinsa Al-Ihkaam. Haka kuma abin da Daraqutni ya riwaito cewa: "Ya ﷺ ya haɗa (ya haɗa Hajji da Umra), sai ya yi tawaf biyu da sa'i biyu." Haɗa aiki da magana a wannan yanayi yana kasancewa kamar yadda aka bayyana a rarrabuwar Littafi da Sunna — bayani da abin da aka yi bayani a kansa.

In the situation where the action and the saying that are likely to be in conflict are clarifier for a previous text like his (SAW) saying after the verse of the Hajj: combines whoever the Hajj to the Umrah should perform one tawaaf and one sa'i (the seven courses walk between the Safa and the Marwa)" the Aamidi mentioned it in his book Al-Ihkaam. And that which the Daraqutny narrated that" he ((SAW) combined (joined the Hajj to the Umrah) so he performed two tawaaf and two sa'i". Gathering between the action and the saying in this situation is as it is detailed in the divisions of the Kitaab and the Sunnah -the clarification and the clarified matter-.

Waɗannan su ne yanayoyin rikicin da ke tsakanin magana da aiki, kuma misalin hakan shi ne abin da Abu Dawood ya ruwaito ta hanyar Al-Rubay' 'yar Mu'awwith Ibn Afraa': cewa Rasulullahi ﷺ ya shafi kansa da ragowar ruwan da ke hannunsa, Sufyan Al-Thawry kuma ya ce: Al-Rubay' 'yar Mu'awwith Ibn Afraa' ta gaya mini cewa: "Annabi ﷺ yana sumbatar wasu daga cikin matansa, sannan yana yin sallah ba tare da yin alwala ba," wanda Al-Nassa'i ya tattara. Wannan hadisi an tabbatar da cewa rauni ne (dha'ief), amma ya bayyana cewa wanda ya ce shi rauni ne ya ce haka ne saboda wannan hadisi mursal ne. Amma mursal yana cikin hujjojin da ake la'akari da su. Al-Nassa'i ya ce game da wannan hadisi: "Babu wani abu a cikin wannan maudu'i mafi kyau fiye da wannan hadisi, koda kuwa mursal ne," kuma Al-Daraqutny ya ruwaito wannan hadisi da isnadi mai ci gaba, ya ce: daga Ibraaheem daga mahaifinsa daga Aa'ishah (RA). Kuma daga Aa'ishah (RA) ta ce: "Na rasa Rasulullahi ﷺ wata dare daga gadon, sai na nemi shi, sai hannuna ya taɓa tafin ƙafafunsa yayin da yake cikin sallarsa, kuma suna tsaye," wanda Muslim ya tattara. Don haka waɗannan hadisai da ke nuna cewa aikinsa ya saɓa wa maganarsa (ayar) cewa... {ko kun taɓa mata, sannan ba ku sami ruwa ba, to ku yi tayammum...} Suratun Nisaa'i, aya ta 43. Wannan aya ta bayyana cewa taɓawa tana cikin abubuwan da ke wajabta alwala, kuma ma'anar gaskiya ita ce taɓawa da hannu, yayin da a misali (majaaz) ita ce jima'i, kuma bai kamata a kai ga ma'anar misali ba sai dai idan ma'anar gaskiya ba ta yiwuwa, kuma ma'anar gaskiya a nan ba ta yiwuwa ba ce, sai dai tabbatacciya ce, kuma ba mu kai ga ma'anar misali ba tare da wata alama (qareenah), kuma babu wata alama a nan da za ta mayar da ita zuwa ma'anar misali, don haka wannan yana tabbatar da ma'anar gaskiya a cikinta. Kuma ayar: {ko idan kun taɓa}, tana goyon bayan ma'anar gaskiya saboda a bayyane take cewa taɓawa da hannu kawai ake nufi, ba saduwa ba. Saboda haka, aikin Manzon Allah ﷺ na taɓa mace da kuma yadda matar ta taɓa shi ﷺ, musamman taɓa Aa'ishah ga tafin ƙafafun Annabi ﷺ, an tabbatar da shi a inganci da komawa ga Manzon Allah ﷺ (marfu'), kuma yana kan sahabi (mawquf), kuma ambatonsa ga Manzon Allah ﷺ (al-rafa') ƙarin inganci ne da ke tantance karɓar hadisin. Wannan hadisi yana saɓawa da nassin Aayah, watau Alƙur'ani. Hanyar sasantawa a tsakaninsu ita ce: Aayar ta ce: {ko idan kun taɓa}, don haka tana da keɓewa ga Ummah, ko da yake Manzon Allah ﷺ yana cikin ma'anarta gabaɗaya; aikinsa sabanin nassin wata alama ce da ke nuna cewa aikin yana game da shi ﷺ, nassin kuma yana game da Ummah. Don haka taɓawa da hannu da ta faru daga Manzon Allah ﷺ, bai yi wudu'i ba, saboda wannan keɓewa ne a gare shi ﷺ. Saboda haka aikinsa ba ya saɓa wa nassin da yake game da Ummah, sai dai keɓewa ne a gare shi ﷺ, domin haɗuwar Aayar da aikin Manzon Allah ﷺ da ya saɓa mata alama ce da ke nuna cewa Aayar keɓance ce ga Ummah. Haka nan wasu ayyukan Annabi ﷺ na iya bayyana kamar sun saɓa maganarsa, sai mu yi ƙoƙarin sasanta su, amma idan sasantawa ta gagara, sai mu yi amfani da ƙa'idojin yanayi uku a kansu.

These are the situations of the conflict between the saying and the action, and an examples for that is that which Abu Dawood narrated from the way of Al-Rubay' the daughter of Mu'awwith Ibn Afraa': That Rasoul Allah (SAW) wiped his head with a remainder of water that was in his hand", and Sufyan Al-Thawry said: Al Rubay' the daughter of Mu'awwith Ibn Afraa' told me: " That the Prophet (SAW) used to kiss some of his wives, then he used to pray without performing the ablution" compiled by Al-Nassa'i. This hadeeth has been certified as weak (dha'ief), but it became clear that who said it is weak; said it is because this hadeeth is mursal. But the mursal is of the considered proves, Al-Nssa'i said about this hadeeth: "There is nothing in this subject better than this hadeeth, even though it is mursal" and Al-Daraqutny narrated this hadeeth with a linked narration, he said: from Ibraaheem from his father from Aa'ishah (RA). And from Aa'ishah (RA) that she said: ِ " ِ" I missed Rasoul Allah (SAW) one night of the bed, so I searched for him then my hand touched the bottom of his feet while he was in his prayer and they were erected" compiled by Muslim. So these ahaadeeth that show his Aayah the conflict action have you or been in contact with women, and you find no water, then perform the tayammom…) 43 Surat Al-Nisaa', so this Aayah clarifies that the touching is of the things which necessitate the wadhu', and the real meaning is touching by the hand, where as metaphorically it is the sexual intercourse, and it should not end up to the metaphor (majaaz) unless the real meaning is impossible, and the real meaning here is not impossible but it is certainty, and we don't end up to the metaphor without an indication (qareenah), and there is no indication here to render it to the metaphoric meaning, so this determines the real meaning of it. And the recitation: {or if you touch) supports the remaining of the real meaning because it is clear only the touching by hand not the SI. Accordingly, the action of the Messenger (SAW) in touching the woman and the woman touching him, particularly touching Aa'ishah the bottom of the foot of the prophet is authentically proven with reference to the Messenger (marfu') and pending on the companion (mawquf), and the reference to the Messenger (al-rafa') is an additional authenticity which determines the acceptance of the hadeeth. This hadeeth conflicts saying text of the Aayah, i.e. the Qur'aan. The gathering between them is that the Aayah says: {or if you touch), so it is special for the Ummah, although the Messenger is included in its generality; his action contrary to the text is an indication that the action is concerning him, and the saying text is concerning the Ummah. So the touch by the hand occurred by the Messenger and he did not perform wadhu' that is because it is especially for him (SAW). So his action does not contradict the saying text which is concerning the Ummah, but it is especially for him, because the conjunction of the Aayah and the action of the Messenger that is contrary to it is an indication that the Aayah is especially for the Ummah. And thus some actions of the Prophet (SAW) may appear that they contradict his saying, so we try to reconcile between them, but if the reconciling is impossible; we apply on them the principles of the three situations.