对于先知穆罕默德的行为（愿主赐福他并使他平安）之间的冲突，是不可设想的。因为两件事物之间的冲突，是指它们相互对立，以至于彼此之中的每一方都阻止其对立面。两件先知ﷺ的行为之间出现冲突，使得其中一件废止或限定另一件，这种情况是不可设想的。因为如果二者的判定并不相互矛盾，那么它们之间就不存在冲突；而如果行为的判定相互矛盾，同样也不存在冲突，因为一件行为可能在某一时间是必须的（瓦吉卜），而在相同的时间又与之相反，且这并不会使第一件行为的判定失效，原因在于行为没有普遍性，这不同于言语。事实上，如果第一件行为伴随着一句要求重复的言语，那么第二件行为对于的是那句言语的废止者或限定者，而不是对于该行为本身。因此，两件行为之间的冲突从根本上是不可设想的。 至于冲突不可设想的原因，是因为两件相冲突的行为要么彼此相同，比如在两个相同或不同的时间举行的晌礼拜；要么彼此不同。对于相同的两件行为，它们不冲突是显而易见的，比如在两个不同的时间礼拜晌礼拜。至于两件不同的行为，如果二者可以合并进行，比如礼拜与斋戒，那么显然它们也不冲突。如果这些行为是无法设想合并进行的，但它们的判定并不相互矛盾，比如晌礼拜与晡礼拜，那么它们之间同样也不存在冲突，因为合并进行是可能的，所以礼拜与斋戒可以合并，晌礼拜与晡礼拜也可以合并。 如果所涉及的行为是不可能同时存在的，并且它们的裁决各不相同，例如在某一天斋戒、而在另一天破斋；那么它们之间也不存在冲突，因为义务在某一时间发生，而许可在另一时间发生，即该行为在某一时间可以是瓦吉布（wājib，必须）、或曼杜卜（mandūb，推荐）、或穆巴赫（mubāḥ，允许）的，而在另一时间则以不同的方式存在；它们中的任何一个都不会消除或使另一个的裁决失效，因为这两种行为都不具有普遍性，二者之中也没有任何一个具有普遍性。

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.