Haiwezekani kuwepo mgongano kati ya vitendo vya Mtume wa Allah (SAW), kwa sababu mgongano kati ya mambo mawili ni upinzani wao kwa namna ambayo kila mmoja wao unazuia mwenzake. Mgongano huu kati ya vitendo viwili vya Mtume ambapo moja lao lifute au lifanye maalum lile jingine hauwezekani kutokea, kwa sababu kama hukumu zao hazipingani, basi hakuna mgongano kati yao. Vilevile, ikiwa hukumu za vitendo hivyo zinapingana, pia hakuna mgongano, kwa sababu inawezekana kitendo kiwe waajib kwa wakati mmoja na kinyume chake kwa wakati uo huo bila kubatilisha hukumu ya kwanza, kwani vitendo havina ujumla kama maneno. Hakika, ikiwa kitendo cha kwanza kimeambatana na kauli inayolazimisha wajibu wa kurudiwa, basi kitendo cha pili kitakuwa kibatilishi au kifafanuzi cha kauli hiyo, si cha kitendo. Kwa msingi huo, mgongano kati ya vitendo viwili hauwezekani. Sababu ya kutowezekana kwa mgongano ni kwamba vitendo viwili vinavyogongana ni either vinafanana, kama kitendo cha swala ya Adhuhuri katika nyakati mbili zinazofanana au tofauti, au ni tofauti. Kwa vinavyofanana, kutokuwa na mgongano kunadhihirika, kama vile kuswali Adhuhuri katika nyakati mbili tofauti. Na kwa vitendo viwili tofauti, ikiwa kuvikusanya kunaruhusiwa, kama swala na funga, pia inadhihirika kwamba havipingani. Na ikiwa vitendo ni vya aina ambayo haiwezekani kufikiria kuvikusanya, na hukumu zao hazipingani, kama swala ya Adhuhuri na ya 'Asr, basi pia hakuna mgongano kati yao kutokana na uwezekano wa kuvikusanya; kwa hiyo inawezekana kukusanya swala na funga, na inawezekana kukusanya swala ya Adhuhuri na swala ya 'Asr. Na ikiwa vitendo ni vya aina ambayo haiwezekani kuvifikiria vikikusanyika pamoja, na hukumu zake ni tofauti, kama vile kufunga siku fulani na kuvunja funga siku nyingine; pia hakuna mgongano kati yao, kwa sababu wajibu kutokea wakati mmoja na ruhusa wakati mwingine. Yaani kitendo kinaweza kuwa wajibu, au mandub, au mubaah wakati mmoja, na tofauti wakati mwingine, na hakuna hata mmoja wao anayeondoa au kubatilisha hukumu ya mwingine, kwa kuwa hakuna ujumla katika vitendo hivyo viwili, wala katika mmoja wao.

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.