Fiqh of Priorities in Crisis Management
In a time when crises surge from every
direction, and events race with a speed that almost overwhelms minds and
hearts, speaking about the Fiqh of Priorities becomes a necessity, not
an intellectual luxury. For a human being—whether an individual or a
community—may possess sufficient energy and resources to rise, but poor
distribution, imbalance, and preoccupation with the marginal at the expense of
the essential render him captive to helplessness and confusion.
Today, we are afflicted with suffocating
political crises, crushing economic hardships, and intellectual and moral challenges no less dangerous than the former. Amid this complex
scene, a fundamental question arises: What should we occupy ourselves with?
What should we advance and what should we delay? Here, the Fiqh of
Priorities emerges as a divine methodology guiding the Ummah to place every
matter in its rightful position, balancing between means and ends, and between
what is urgent and what is deferred.
The Meaning of the Fiqh of Priorities
The Fiqh of Priorities is not a
newly invented discipline; rather, it is a natural fruit of understanding the
revealed texts and their objectives. It means to arrange actions and tasks
according to their ranks in Sharia, reason, and reality—giving precedence to
the most important over the merely important, to universals over particulars,
to obligations over supererogatory deeds, and to greater interests over lesser
benefits. Allah says: “Successful indeed is the
one who purifies their soul, and doomed is the one who corrupts it!”
(Ash-Shams 91:9–10). This verse indicates that purifying the soul—a
supreme goal—comes before all other adornments.
The Messenger of Allah (peace
be upon him) embodied this fiqh in practice when he
said: “Indeed
this religion is strong, so navigate in it with gentleness.” (Reported
by Ahmad). Islam does not seek to burden the believer beyond his capacity
but calls him to move with order and balance, achieving the higher aim without
excess or negligence.
Crises and Misplaced Concerns
One of the gravest revelations of crises is
that many people lack this balance. You see them preoccupied with minor details
and formalities at a time when the Ummah’s creed, security, and dignity are
under threat. How many resources have been wasted on secondary debates, while
the major issues—unity of ranks, resisting the enemy, and building
awareness—were left neglected?
The Fiqh of Priorities does not
belittle some matters, but it teaches that every context requires its
discourse, every circumstance its arrangement; that “what is necessary for the
fulfillment of an obligation becomes obligatory”; and that neglecting the
essential for the sake of the peripheral is a form of heedlessness and poor
judgment.
Principles of the Fiqh of Priorities
To realize this fiqh, the Sharia has laid
down several principles:
1. Giving precedence to necessities over needs
and enhancements: The Sharia came to preserve the five
necessities: religion, life, intellect, wealth, and progeny. It is
impermissible to be preoccupied with luxuries when these foundations are at
risk. Allah says: “And do not kill ˹each
other or˺ yourselves. Surely Allah is ever
Merciful to you.” (An-Nisa 3:29), an indication that
preservation of life, a necessity, comes before enhancements.
2. Prioritizing public rights over private
ones: Dr. Muhammad Az-Zuhayli stated in Al-Wajeez
fi Usul Al-Fiqh Al-Islami: “The public interest in every category of
interests takes precedence over the private one.” Thus, monopoly is forbidden
as it harms a general need; likewise, the public benefit in enhancements
precedes the private, hence the prohibition of prolonging prayer when leading
others, and the command to keep it light.
3. Prioritizing obligations over
supererogatory acts: A person is not rewarded for voluntary
deeds until the obligations are fulfilled. If voluntary acts are performed
alongside deficiencies in obligations, they only serve to compensate them. This
is clarified by the Prophet (peace be upon him): “The first thing for which a person will be brought to
account on the Day of Resurrection will be his Salah. If it is found to be
complete then it will be recorded as complete, and if anything is lacking He
will say: 'Look and see if you can find any voluntary prayers with which to
complete what he neglected of his obligatory prayers.' Then the rest of his
deeds will be reckoned in like manner.” (Reported by An-Nasa’i,
authenticated by Al-Albani).
4. Preferring continuous deeds over
intermittent ones: Islam favors small but consistent deeds,
for they leave a lasting impact, unlike large but sporadic deeds that quickly
vanish. The Prophet (peace be upon him) said: “The most
beloved actions to Allah are those that are consistent, even if they are few.” (Al-Bukhari
and Muslim).
Contemporary Applications
- In Da`wah: Preachers should
channel the Ummah’s energy toward major unifying causes, such as
strengthening faith, reviving solidarity, and building coherent awareness.
It is unwise to exhaust efforts in minor disputes while enemies lie in
wait.
- In society:
Today’s priority lies in protecting the family—the building block of
society—and safeguarding the morals of the younger generation against
collapse under the influence of media and alien cultures. Meanwhile,
obsession with trivialities and secondary disputes over fleeting luxuries
only weakens the community against real challenges.
- In politics:
Leaders and reformers bear the responsibility of placing human dignity and
basic needs at the forefront of their agendas. Feeding the hungry,
providing shelter, and lifting oppression take precedence over cosmetic
achievements or narrow political bargaining. Maneuvers that waste time and
sow division serve none but the enemies of the Ummah and worsen the
suffering of peoples.
Lessons from the Prophetic Biography
The greatest guidance in this matter is
found in the Seerah. When the Prophet (peace be upon him) accepted the terms of the Treaty of
Hudaybiyyah—seemingly unfavorable—he was seeking the greater benefit: a truce
that allowed Muslims to spread the message and consolidate their community.
Within a few years, conquests followed.
Similarly, during the Year of Ashes, when
famine threatened people with destruction, ‘Umar ibn al-Khattab (may
Allah be pleased with him) suspended the hadd of
theft to ward off harm and preserve lives. Here, humanitarian necessity took
precedence over a hadd that could not be applied in such circumstances.
Toward a New Awareness of Priorities
What we need today is not louder slogans
nor inflated disputes, but an honest awareness of the Fiqh of Priorities:
to know what builds the human being before the structures, what preserves the
Ummah’s existence before its appearances, and what unites it before what
divides it.
Let us ask ourselves: Are we busy with
trivialities while our sanctities are being violated? Are we consuming our
energies in internal disputes while an external enemy lurks? Do we advance
personal interests over the public good? Or do we have the courage to reorder
matters anew?
Conclusion
The Fiqh of Priorities is the
Ummah’s compass in times of crisis. It is what distinguishes a nation that
rises with awareness from one that falters in confusion. If we wish to reclaim
our place in history, we must learn to weigh matters by the balance of Sharia
and reason—avoiding immersion in branches while neglecting fundamentals, and
not sacrificing universals for particulars.
O Allah, grant us sound judgment, guide us
to the straight path, and make us among those who place every matter in its
proper place, giving precedence to what pleases You over what desires dictate.
Indeed, You are its Guardian and All-Powerful.
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Resources:
-
Islamweb.net
-
Encyclopedia of Mahasin Al-Islam”
-
Alukah.net
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