and because she also has priority in matters of inheritance.
Next comes the half-sister through the mother, for her link is maternal and the mother is given precedence over the father.
After her is the half-sister through the father.
Some jurists, however, hold that the paternal half-sister should be placed before the maternal half-sister, since guardianship belongs to the father and her share in inheritance is stronger—indeed, she replaces the full sister when the latter is absent—and this opinion is well founded.

Once the sisters’ claims are exhausted, custody passes to the maternal aunts, because they trace their connection through the mother and because of the ḥadith recorded by both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim in which the Prophet (Allah bless him and grant him peace) said, “The maternal aunt is in the position of the mother.”
Within this group, the aunt who is the mother’s full sister takes precedence, followed by her half-sister through their mother, and then her half-sister through their father, mirroring the sequence applied to the sisters.

If none of the maternal aunts can take custody, it moves to the paternal aunts, for their connection is through the father—and the father’s side comes after the mother’s.

Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) said: “The paternal aunt has a stronger right than the maternal aunt, and likewise the father’s wives have a stronger right than the mother’s female relatives, for guardianship belongs to the father and therefore to his kin. The only reason the mother is placed before the father is that no one else can match her role in serving the child’s interests. As for the Prophet’s decision to award the custody of Ḥamzah’s daughter to her maternal aunt rather than to her paternal aunt Ṣafiyyah, this was because Ṣafiyyah did not make a claim, whereas Jaʿfar submitted a claim on behalf of the child’s maternal aunt, so the Prophet ruled in her favour during Ṣafiyyah’s absence.”

He also stated: “The cumulative principles of the Sharia give precedence to the father’s relatives over the mother’s. Whoever reverses this order with respect to custody is therefore acting contrary to those principles and to the Sharia itself.” End of quote.