His statement, “and one who is circumcised,” means that one who is circumcised has precedence over one who is uncircumcised, because he is more likely to be free of impurity.

The circumcised person is one whose foreskin has been removed, while the uncircumcised person is the opposite. A person is born with a foreskin—that is, a piece of skin covering the glans of his penis. This skin must be removed, because if it remains, urine may collect beneath it, becoming a cause of impurity. Germs may also develop between the foreskin and the glans, causing him to suffer from serious illnesses.

His statement, “and one who has clothes,” means that someone wearing garments that provide more complete covering has precedence over someone whose garments cover only the minimum required extent.

For example, one person may be wearing only a waist-wrapper, while another is wearing a waist-wrapper and an upper garment. Both of their prayers are valid, but the latter is more fully covered than the former and is therefore more entitled to lead the prayer.

It is understood from the author’s statement, “have precedence over their respective opposites,” that the leadership in prayer of each of these six persons is valid, because the phrase “more entitled” indicates preference. Accordingly, a slave may lead a free person in prayer, even if that free person is his master, although the free person is more entitled. Likewise, the resident and his opposite—the traveller: if a traveller leads a resident in prayer, the prayer is valid. Similarly, if a Bedouin leads a town-dweller in prayer, the prayer is valid, though this is contrary to what is preferable. If a blind person leads one who can see, the prayer is valid, though the reverse is preferable. Likewise, if an uncircumcised person leads one who is circumcised, the prayer is valid, though the reverse is preferable. And if one who has few clothes leads one who has many clothes, the prayer is valid, though the reverse is preferable.