Payg'ambar (SAW)ning ishlari o'rtasida ziddiyat tasavvur qilib bo'lmaydi, chunki ikki narsaning ziddiyati shundan iboratki, ularning har biri o'zining qarshisini to'sadi. Payg'ambar ﷺning ikki ishi o'rtasida shunday ziddiyat bo'lishi, ya'ni ulardan biri ikkinchisini bekor qilishi yoki uni cheklashi mumkin emas, chunki agar ularning hukmlari bir-biriga zid bo'lmasa, ular o'rtasida hech qanday ziddiyat yo'q. Agar ishlarning hukmlari bir-biriga zid bo'lsa, bu ham ziddiyat emas, chunki bir vaqtda ish vojib bo'lishi va o'sha paytning o'zida unga qarama-qarshi bo'lishi mumkin, birinchi ishning hukmini bekor qilmasdan turib. Chunki ishlarda umumiylik yo'q, so'zlardan farqli o'laroq. Agar birinchi ish takrorlashning vojibligini talab qiladigan so'z bilan birga kelgan bo'lsa, u holda ikkinchi ish o'sha so'zni bekor qiluvchi yoki cheklovchi bo'ladi, ishning o'zini emas. Demak, ikki ish o'rtasidagi ziddiyat, asosan, tasavvur qilib bo'lmaydi. Ziddiyat nima uchun tasavvur qilib bo'lmasligining sababi shuki, ziddiyatga uchragan ikki ish yo bir-biriga o'xshash bo'ladi, masalan, peshin namozini ikki xil yoki turli vaqtda o'qish, yoki bir-biridan farqli bo'ladi. Bir-biriga o'xshash ikki ishda ziddiyat yo'qligi ravshandir, masalan, peshin namozini ikki turli vaqtda o'qish. Bir-biridan farqli ikki ish bo'lsa va ularni birga bajarish joiz bo'lsa, masalan, namoz va ro'za, ular ziddiyatda emasligi ham ravshandir. Agar ishlar shunday bo'lsaki, ularni birga bajarish tasavvur qilib bo'lmasa, lekin hukmlari bir-biriga zid bo'lmasa, masalan, peshin va asr namozlari, ularni birga bajarish imkoni bo'lgani uchun ular o'rtasida ham ziddiyat yo'q. Shunday ekan, namoz bilan ro'zani birga bajarish mumkin, peshin namozi bilan asr namozini birga o'qish ham mumkin. Agar amallar shunday bo'lsaki, ularning bir vaqtda jamlanishi tasavvur qilib bo'lmas va hukmlari turlicha bo'lsa — masalan, bir kunda ro'za tutish va boshqa kunda ro'zani buzish — ular o'rtasida ziddiyat yo'q, chunki majburiylik bir vaqtda, ruxsat esa boshqa vaqtda bo'lishi mumkin. Ya'ni amal bir vaqtda vojib, mandub yoki mubah bo'lishi mumkin, boshqa vaqtda esa boshqacha bo'lishi mumkin. Ularning hech biri ikkinchisining hukmini bekor qilmaydi yoki yo'qqa chiqarmaydi, chunki ikki amalda ham, ularning birortasida ham umumiylik yo'q.

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.