2 – When no proof exists for restricting the general import of either text by the other, one follows the view that is weightier.
Example: his ﷺ saying, “When one of you enters the mosque, he must not sit down until he has prayed two rakʿahs” (1), and his saying, “No prayer is to be performed after Fajr until the sun rises, nor after ʿAsr until the sun sets” (2).
The first report is specific to the mosque-greeting prayer (taḥiyyat al-masjid) yet general with respect to time; the second is specific to time yet general with respect to the type of prayer, covering the mosque-greeting and all others. The preferred approach is therefore to restrict the general wording of the second text by the first, so the mosque-greeting remains permissible during the times in which voluntary prayers are otherwise forbidden. This preference is adopted because the generality of the second text is already curtailed for things other than the mosque-greeting—such as making up a missed obligatory prayer or repeating the congregational prayer—thereby weakening its unrestricted scope.

3 – If there is neither evidence nor any factor of preference for restricting the general wording of either by the other, both must be applied in whatever does not place them in conflict, and one must suspend judgment regarding the very point at which they do appear to conflict.

Yet a genuine contradiction between textual evidences on the same matter cannot occur with regard to