履行个人义务有其法定的优先次序。当穆斯林能够完成自己所有的个人义务和集体义务时，这便是所要求的，他也没有任何困难。然而，如果出现冲突，那么履行个人义务优先于履行集体义务。如果个人义务之间出现冲突，那么决定某些义务优先于另一些义务的是伊斯兰教法（Shar'a），而不是理性。因此，供养家人的生活费（nafaqa）优先于偿还债务，偿还债务优先于支付朝觐的费用。斋月的斋戒优先于还愿（nadhr）的斋戒。主麻拜优先于履行诺言，诸如此类。如果集体义务之间出现冲突，以致无法全部实现，那么同样是伊斯兰教法而非理性规定了某些义务优先于另一些。这一领域范围广泛且较为复杂，因为集体义务众多；有些义务艰巨且代价高昂，另一些则需要巨大的努力和时间。

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.

有太多这样的事情，穆斯林不可能全部承担下来。

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

因此，他必然要为了某些事务而放弃另一些事务。他所承担什么、放弃什么，不能基于随心所欲、理性权衡或个人选择，而应基于法定的优先次序，即由沙里尔（Shar'a）来决定先后。这一点可以从表明其重要性的各种证据（qaraa'in，即沙里尔的指示）中得知。

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.