The ruling regarding their children, and regarding the paternal uncles and their children, is the same as the ruling regarding them. If the agnates by blood are exhausted, then the benefactor (who manumitted the slave) has priority, then his closest agnates, then the men among his uterine relatives (dhawi al-arham), the closest then the closest, then the strangers.

Section: If two guardians are equal in the same degree, the one who is more entitled of the two is the one most entitled to lead the obligatory prayers; due to the generality of the Prophet’s statement—may Allah bless him and grant him peace—: "The people should be led in prayer by the one who is most proficient in reciting the Book of Allah." Al-Qadi said: It is possible that the one who is older is given priority, because he is closer to having his prayer answered and is of greater standing before Allah. This is the apparent view of the Shafi‘i school. The first view is more appropriate, as the merit of age is countered by the merit of knowledge, and the Lawgiver has favored the latter in all prayers, even though the purpose of them is to have prayers answered and to benefit the followers. It has been narrated from him—peace be upon him—that he said: "Your imams are your intercessors." We do not concede that an older ignorant person is of greater standing than a scholar, nor that his prayer is more likely to be answered. If they are equal and they compete, they shall draw lots between them, as in all other prayers.

Section: Whoever the guardian appoints is in his position; for this is a guardianship that is established for him, so he has the right to deputize in it, and his deputy is prioritized over others in it, like the guardianship of marriage.

Section: A free man who is distant is more entitled than a slave who is close; because a slave has no authority, which is why he does not exercise authority in marriage or property. If a minor, a slave, and women gather, the slave is more entitled, because his leadership in prayer is valid for both of them. If there are only women and minors, the analogy of the school is that it is not valid for one of the two genders to lead the other, and each group should pray by themselves, with their imam being from among themselves. Women should pray in a congregation, with their imam positioned in their center. Ahmad stated this explicitly, and Abu Hanifah held this view. Al-Shafi‘i said: