As for the Arabs, they are divided into Adnan and Qahtan. Adnan takes precedence over Qahtan because prophethood was among them. Adnan comprises Rabiʿa and Mudar, so Mudar takes precedence over Rabiʿa because prophethood was among them. Mudar comprises Quraysh and those other than Quraysh, so Quraysh takes precedence because prophethood was among them. Quraysh comprises Banu Hashim and others, so Banu Hashim take precedence because prophethood was among them. Thus, Banu Hashim form the pivot of the ordering, followed by those whose lineages are closest to them, until all of Quraysh are included; then those next to them in lineage, until all of Mudar is included; then those next to them, until all of Adnan is included.

If they are non-Arabs who do not share a common lineage, then, in the absence of lineage, one of two things serves to unite them: either ethnic groups or homelands. Those distinguished by ethnic groups include the Turks and Indians; the Turks are then subdivided into ethnic groups, and the Indians likewise. Those distinguished by homelands include Daylam and al-Jibal; Daylam is then subdivided by its towns, and al-Jibal likewise by its towns. Once they have been distinguished by ethnic group or homeland, if they possess precedence in Islam, they are ranked in the dīwān according to that precedence. If they have no such precedence, they are ranked according to their proximity to the ruler; and if they are equal in this respect, then according to who was first to obey him.

As for the particular ordering, it is the ordering of individuals one after another. They are ranked according to precedence in Islam. If they are equal in precedence, they are ranked according to religious merit; if they are nearly equal in that respect, then according to age; and if they are nearly equal in age, then according to courage. If they are nearly equal in courage, the ruler may choose either to rank them by lot or according to his own judgment and discretion.

As for determining the stipend, it is based on sufficiency, so that it makes him independent of seeking an additional means of livelihood that would divert him from protecting the realm. Sufficiency is assessed in three respects. The first is the number of dependents he supports, including children and slaves. The second is the number of horses and other mounts he maintains. The third is the locality where he resides, taking into account whether prices there are high or low. His sufficiency for all his expenses and clothing throughout the year is then estimated, and this estimated amount becomes his stipend. His circumstances are reviewed each year thereafter: if his essential expenses increase, his stipend is increased, and if they decrease, it is reduced.