Aikin wajibai na kowane mutum yana da fifiko a cikin Shari'a. Idan Musulmi ya iya cika dukkan wajibansa na kansa da na jama'a, to wannan shi ne abin da ake bukata daga gare shi, kuma babu matsala a gare shi. Sai dai idan wani rikici ya faru, to cika wajibai na kansa ya fi wajibai na jama'a muhimmanci. Idan rikici ya faru tsakanin wajibai na kowane mutum, to Shari'a ce, ba hankali ba, ta kafa fifikon wasu a kan wasu. Saboda haka, ciyar da iyali (nafaqa) ya fi biyan bashi muhimmanci, kuma biyan bashi ya fi tafiya aikin Hajji muhimmanci. Azumin watan Ramadan ya fi azumin nadhiri muhimmanci. Sallar Juma'a ta fi cika alkawari muhimmanci, haka kuma sauran abubuwa masu kama da haka. Idan kuma rikici ya faru tsakanin wajibai na jama'a, har ba za a iya kafa su duka ba, to a nan ma Shari'a ce, ba hankali ba, ta kafa fifikon wasu a kan wasu. Wannan fage yana da fadi kuma yana da sarkakiya. Hakan ya faru ne saboda wajibai na jama'a suna da yawa; wasu suna da wahala kuma suna da tsada sosai, yayin da wasu kuma suna bukatar kokari mai girma da lokaci.

Undertaking the individual obligations has Shar’ee priorities.When the Muslim is able to do all his individual and collective obligations, then this is what is required, and he has no problems. However, if any clash occurs, then performing the individual obligations takes priority over the collective obligations. If a clash occurs between the individual obligations, then it will be the Shar’a, and not the mind, which laid down the priority for some over others. Thus, the providing of nafaqa (maintenance) for the family takes precedence over payment of debt, and the payment of debt takes precedence over paying for the Hajj. The fasting of Ramadan takes precedence over the fast of nadhr (solemn promise). The Jum’ah prayer takes precedence over keeping one’s promise and so on and so forth. If a clash occurs between the collective obligations where they cannot all be established, then again the Shar’a, and not the mind, laid down the priority of some over others. Here the field is wide and complicated. This is because there are many collective obligations; some are difficult and very costly, while others require great effort and time.

Akwai su da yawa, har ta kai Musulmi ba zai iya aiwatar da su duka ba.

There are so many, that the Muslim cannot possibly undertake them all.

Saboda haka, ya zama wajibi a gare shi ya aikata wasu daga cikin ayyuka a kan wasu. Abin da zai aikata da abin da zai bari ba zai kasance bisa son rai ba, ko kima ta hankali, ko zaɓin kansa, a'a, yana bisa fifiko na shari'a, inda Shari'a ce ke tantance fifiko. Wannan kuwa an samo shi ne daga qaraa'in (alamomin Shari'a) waɗanda ke bayyana muhimmancinsa.

Therefore, it becomes imperative for him to undertake some at the expense of others. What he undertakes and what he leaves cannot be on the basis of whims, rational evaluation or personal choice, rather it is based on legal preference, where the Shar’a decides the priority. This is taken from the qaraa’in (Shar’ee indications) that clarify its importance.