Individual obligations have priorities laid down by the Shari'ah. When a Muslim is able to fulfil all his individual and collective obligations, then this is what is required of him, and he has no difficulties. However, if any clash occurs, then the performance of individual obligations takes priority over collective obligations. If a clash occurs between individual obligations, then it is the Shari'ah, and not the intellect, that laid down the priority of some over others. Thus, providing maintenance (nafaqa) for the family takes precedence over the 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 a vow (nadhr). The Friday (Jum'ah) prayer takes precedence over keeping one's promise, and so on. If a clash occurs between collective obligations where they cannot all be carried out, then again it is the Shari'ah, and not the intellect, that laid down the priority of some over others. Here the field is wide and complicated, because there are many collective obligations; some are difficult and very costly, while others require great effort and time.

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.

Shunchalik ko'pki, musulmon ularning barchasini bajarishga hech qachon qodir bo'la olmaydi.

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

Shuning uchun uning ayrimlarini boshqalarining hisobiga bajarishi zarur bo‘lib qoladi. U nimani bajarishi va nimani tark etishi xohish-istaklar, aqliy baholash yoki shaxsiy tanlov asosida bo‘lishi mumkin emas, balki shar’iy ustuvorlik asosida bo‘ladi, ya’ni ustuvorlikni Shar’ belgilaydi. Bu uning ahamiyatini ko‘rsatuvchi qaroin (shar’iy ishoratlar)dan olingan.

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.