Payg'ambar (SAW)ning so'zi bilan ish-harakati o'rtasidagi ziddiyat faqat bitta holatda yuz beradi: bu nasx (naskh), ya'ni hukmning bekor qilinishi. Bundan boshqa holatda Payg'ambar ﷺning so'zi bilan ish-harakati o'rtasida umuman hech qanday ziddiyat yo'q. Ammo ba'zi so'zlari va ish-harakatlarida dastlabki qarashda so'z bilan amal o'rtasida ziddiyat bordek ko'rinishi mumkin. Lekin chuqur tekshirilganda, ularning har birining holati boshqasidan farq qilishi ma'lum bo'ladi, shuning uchun haqiqatda ziddiyat yo'q va ularni o'zaro uyg'unlashtirish mumkin. Ziddiyatga o'xshab ko'ringan narsa esa uch holatga ega.

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:

Bir narsa shuki: sunnat (amal) ustunlik qiladi. Ya'ni, agar Payg'ambar (SAW) biror ish qilgan bo'lsa va bu ishning uning o'ziga xos xususiyatlaridan ekanligiga dalil yo'q bo'lsa, u holda u o'zidan oldingi, unga zid keladigan so'zni bekor qiladi. Bu so'z umumiy bo'lishi mumkin, masalan, u: "Ma'lum bir kunda ro'za tutish bizga farz qilindi", deb aytgan bo'lsa, keyin o'sha kunda ro'zani buzgan bo'lsa, va unga ergashish lozim ekanligiga dalil keltirilgan bo'lsa, xuddi biz isbotlaganimizdek, yoki bu uning o'ziga xos xususiyati bo'lib, shunga dalolat qiluvchi dalil bor bo'lsa, yoki bizning o'ziga xos xususiyatimiz bo'lib, shunga dalolat qiluvchi dalil bor bo'lsa. Bu shuni anglatadiki: uning takrorlanishi tasdiqlangan va unga ergashish zarur bo'lgan ishi, agar u o'ziga zid bo'lgan va uning o'ziga xos, bizning o'ziga xos yoki uning va bizning umumiy xususiyatimiz bo'lgan so'zdan keyin kelsa, u holda bu so'z uning haqida, yoki bizning haqimizda, yoki ikkalamiz haqida bo'lsa ham, uni bekor qiladi. O'ziga xos ish bo'lsa, bekor qilinishi ochiq-oydin bo'ladi. Bizning o'ziga xos ishimiz bo'lsa, bu ergashishning vojibligi uchundir. Uning va bizning umumiy ishimiz bo'lsa, bu ham ergashishning vojibligi uchundir.

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.

Ikkinchisi: agar gap (aytilgan so'z) ko'rsatilgan amaldan keyin bo'lsa, u holda dalil unga ergashishimiz lozim ekanini bildirgan bo'lsa, bu amal uning xususiyati emasligi uchun (dalil yo'q), buni ko'rib chiqish kerak: agar dalil amalni takrorlash majburiyatini ko'rsatmasa, u holda keyinroq aytilgan gap bilan uning o'rtasida ziddiyat yo'q, chunki amal bir marta sodir bo'lgan va tugagan, uni takrorlash talab qilinmagan va u yo'qolib ketgan, shuning uchun gap uni takrorlash talab qilinmagani sababli unga zid emas. Agar dalil uning takrorlanishini ﷺ zimmasiga va uning ummatiga majburiy qilgan bo'lsa, u holda keyinroq aytilgan gap ham uning uchun, ham ummati uchun umumiy bo'lishi mumkin, yoki u uning xususiyati yoki bizning xususiyatimiz bo'lishi mumkin. Agar gap umumiy bo'lsa, u oldingi amalni bekor qiladi, masalan, agar u ﷺ Ashuro kuni ro'za tutgan bo'lib, dalil uni takrorlashni majburiy qilib, bizni unga buyurgan bo'lsa, u ﷺ: "Bu kunni ro'za tutish bizlarga vojib emas", degan bo'lsa, bu umumiy bo'lgan taqdirda. Agar keyinroq aytilgan gap faqat Payg'ambar ﷺ uchun xos bo'lsa, u holda keyinroq aytilgan gap uning haqidagi oldingi amalni bekor qiladi, bizga nisbatan emas. Agar keyinroq aytilgan gap bizga, ya'ni ummatga tegishli bo'lsa, masalan, u ﷺ: "Sizlarga bu kunni ro'za tutish vojib emas", degan bo'lsa, bu holda Payg'ambar ﷺ haqida hech qanday ziddiyat yo'q, shuning uchun ularning unga buyurilishi davom etadi. Bu esa bizning o'sha amalga buyurilmaganimizni ko'rsatadi. Agar gap ummat amalni bajarishidan oldin kelgan bo'lsa, u holda u vojib emaslikni aniqlovchi, ya'ni tushuntiruvchi bo'ladi, ya'ni biz amaldan ozod etilganmiz. Agar gap ummat amalni bajarganidan keyin kelgan bo'lsa, uni aniqlovchi deb hisoblash mumkin emas, chunki bu aniqlashtirishni kerak bo'lgan vaqtdan kechiktirishni taqozo qiladi, shuning uchun u oldingi amalni bekor qiladi. Uchinchisi: agar keyinroq kelgan narsa gap ekanligi yoki amal ekanligi noma'lum bo'lsa, ya'ni amal oldin kelganmi yoki gap oldin kelganmi, bilib bo'lmasa. Bu holatda biz ikkala narsani birga olish mumkinmi yoki yo'qligiga qaraymiz. Agar ularni birga olish mumkin bo'lsa, hech qanday ziddiyat bo'lmaydi. Ammo ularni birga olish imkonsiz bo'lsa, u holda biz gapni o'sha narsada olamiz, ya'ni bizga tegishli bo'lgan yoki u zot ﷺ va biz uchun umumiy bo'lgan, unga xos bo'lgan narsadan tashqari. Agar shunday bo'lsa, gap oldinga suriladi va qabul qilinadi, amal esa qoldiriladi. Buning sababi shuki, gap ma'noni ifodalash uchun xoslangan va shu maqsadda qo'yilgan. Amalda esa bunday emas: u ma'noni ifodalash uchun qo'yilmagan, agar u biror ma'noni ifodalasa, bu faqat gap yordamida bo'ladi. Gapning ma'nosi kengroq bo'lgani uchun, chunki u mavjud bo'lmagan va mavjud bo'lgan narsani, aqliy va seziladigan narsani o'z ichiga oladi, amal esa faqat mavjud va seziladigan narsa uchundir.

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.

Agar amal va qavl o'zaro ziddiyatga o'xshab qolgan vaziyatda bo'lsa, ular oldingi matnni tushuntiruvchi bo'lsa, masalan, Payg'ambar ﷺning Hajj oyati ortidan aytgan so'zi: "Kim hajni umra bilan qo'shib qilmoqchi bo'lsa, u bitta tavof va bitta sa'y (Safo bilan Marva o'rtasida etti marta yurish) qilsin", bu al-Omidiy o'zining "al-Ihkom" kitobida zikr qilgan. Daraqutniy rivoyat qilgan narsa esa: "Payg'ambar ﷺ hajni umra bilan qo'shdi, shuning uchun ikki tavof va ikki sa'y qildi", degan hadisdir. Bunday holatda amal bilan qavlni birlashtirish, Kitob va Sunnat bo'limlarida, ya'ni tushuntiruvchi va tushuntirilgan masala tarzida, batafsil bayon etilganidek amalga oshiriladi.

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-.

Bu so'z-amal ziddiyatining holatlari bo'lib, bunga misol sifatida Abu Dovud Al-Rubay' bint Mu'avviz ibn Afro' yo'lidan rivoyat qilgan hadisni keltirish mumkin: Rasululloh ﷺ qo'lida qolgan suv bilan boshlarini mash qilgan edilar. Sufyon Af-Savriy esa aytdi: Mu'avviz ibn Afro'ning qizi Al-Rubay' menga aytdi: "Nabiy ﷺ ba'zi xotinlarini o'pardilar, so'ngra vuzu' qilmasdan namoz o'qirdilar", deb Al-Nasa'iy tomonidan jamlangan. Bu hadis zaif (da'if) deb hukm qilingan, ammo uni zaif deb aytganlar buni hadisning mursal ekanligi sababli aytganlar aniqlandi. Lekin mursal hadis dalil sifatida qabul qilinadiganlar jumlasidandir. Al-Nasa'iy bu hadis haqida aytdi: "Bu mavzuda bu hadisdan yaxshiroq narsa yo'q, garchi u mursal bo'lsa ham". Al-Daraqutniy esa bu hadisni muttasil isnod bilan rivoyat qildi, u aytdi: Ibrohim, uning otasi, Oisha (RA) dan. Oisha (RA) dan yana rivoyat qilinadi, u aytdi: "Bir kecha Rasululloh ﷺ ni to'shakda topa olmay qoldim, shunda qo'lim ularning oyoq tagiga tegdi, ular namozda edilar, oyoqlari tik turgan edi", deb Muslim tomonidan jamlangan. Demak, bu ahodis ko'rsatadiki, Uning oyatidagi amal... "yoki ayollarga tegdingiz va suv topa olmadingiz, unda tayammum qiling..." (An-Nisa surasi, 43-oyat). Bu oyat shuni aniqlaydiki, tegish vuzuni lozim qiladigan narsalardandir, va haqiqiy ma'no qo'l bilan tegishdir, majoziy ma'no esa jinsiy aloqadir. Haqiqiy ma'no mumkin bo'lmagandagina majoziy ma'noga o'tiladi, bu yerda esa haqiqiy ma'no mumkin, balki aniqdir, va biror qarina (ishora) bo'lmasdan majoziy ma'noga o'tmaymiz. Bu yerda majoziy ma'noga yo'naltiradigan hech qanday qarina yo'q, shuning uchun bu uning haqiqiy ma'nosini belgilaydi. Va Qur'ondagi oyat: {yoki agar siz tegsangiz} qadarli ma'noning haqiqiyligini qo'llab-quvvatlaydi, chunki aniq bo'lgani shu — faqat qo'l bilan tegish, jinsiy aloqa emas. Shunga ko'ra, Payg'ambar ﷺning ayolga tegishi va ayolning unga tegishi, xususan Oisha onamizning oyoq tagiga Payg'ambar ﷺning tegishi sahih isbotlangan, Payg'ambarga nisbat berilgan (marfu') va sahobiyga nisbat berilgan (mavquf) holda kelgan. Payg'ambar ﷺga nisbat berilishi (al-rafa') esa hadisning qabul qilinishini belgilaydigan qo'shimcha sahihlikdir. Bu hadis Qur'onning matnli hukmiga, ya'ni oyatga zid ko'rinadi. Ular o'rtasidagi muvofiqlashtirish shundan iboratki: oyat {yoki agar siz tegsangiz} deydi, demak u ummat uchun xoslangan, garchi Payg'ambar ﷺ ham uning umumiyligiga kirsa ham. Uning matnga zid harakati esa harakatning uning o'ziga xos ekanligini ko'rsatadi, matnli hukm esa ummatga tegishli. Shunday qilib, qo'l bilan tegish Payg'ambar ﷺdan sodir bo'lgan va u vuzu' qilmagan, chunki bu ular uchun xoslangan. Demak, uning harakati ummatga tegishli matnli hukmga zid emas, balki faqat unga xosdir. Chunki oyat va unga zid bo'lgan Payg'ambar ﷺning harakatining birgalikda kelishi oyatning ummat uchun xoslanganini ko'rsatadi. Shunday qilib, Payg'ambar ﷺning ba'zi harakatlari uning so'zlariga zid ko'rinishi mumkin. Shuning uchun biz ular o'rtasida muvofiqlashtirishga harakat qilamiz, ammo agar muvofiqlashtirish imkonsiz bo'lsa, ularga uch holat qoidalarini qo'llaymiz.