to contract her marriage. If both guardians hold equal authorization, the marriage concluded by the one who acted first is valid, while the second contract is void, for it no longer has a legal subject—and this is the unanimous view of the scholars.

3 – If the woman has authorized only one of her guardians, the ruling is confined to him; any marriage contracted by another guardian whom she did not authorize is invalid.

4 – When two or more guardians are equal in degree of kinship—such as two full brothers—it is recommended to prefer the more virtuous of them; if they are equal in virtue, then the elder. Should they dispute, lots are drawn among them.

5 – Guardianship over the marriage contract is one of the trusts for which only competent persons should be chosen. Allah, the Exalted, says, “Indeed, the best one you can hire is the strong and trustworthy” (Qasas 28:26). Therefore, when several guardians share the same degree of kinship, precedence is given to the one most suitable for this role: the guardian who best understands the interests of marriage, can choose a fitting husband, and secure a righteous alliance. Because this contract is meant to endure, extra care must be taken to select the most appropriate guardian. Allah’s help is sought.

6 – The ḥadith shows that if a distant relative contracts her marriage while a closer guardian is present, the contract is invalid, for the distant relative is not considered a guardian in the presence of someone nearer. The scholars’ differing opinions on this matter were discussed under ḥadith 847.

7 – The ḥadith is unrestricted in declaring the second contract void and the first one valid, without specifying whether she authorized either of them. Accordingly, it must be read alongside the earlier traditions that require the widow’s consent and the virgin’s consultation.