When two Imams are present in a Masjid at one given time and some of their qualities are equal, the criteria used to decide which of the two Imams should lead the prayers are as follows:
Al-Hanafi Al-Askafi:
The one who deserves more to lead the prayer is, in Majma' Al-Anhur: [more knowledgeable about the rulings of prayers]:
It is measured by the level of his avoiding the obvious obscene acts and keeping away from that which is obligatory or compulsory, and it is said that it is Sunnah that [he has better recitation] and Tajweed [in recitation and piety], which has more self-restraint from doubtful acts and abstinence from prohibited acts, [then the older] i.e. he should be older in his submission to Islam, so it might be that a young man leads an old man who has newly converted to Islam and the scholars have said: The more pious should be given priority and in Al-Nahr quoting from Al-Zaad it has been said: And the other criteria should be considered according to that, like: The most knowledgeable should be given priority and so on. At this point, it might be needed to choose by drawing lots, [then the best in manners] i.e. conduct with people, [then their best in sleeping] i.e. their best in performing nightly prayers, in Al-Zaad it adds: Then the one who wakes up earlier, i.e. sleeps lighter, then the most descent, [then the best in his lineage], in Al-Burhan it adds: Then their best in their voice and in Al-Ishbah there are about eight characteristics; Then the one whose wife is more beautiful, then the one who has more money, then the one who has more possession, then the one whose clothes are cleaner, then the one whose head is larger and his penis is smaller, then the resident is preferred over the traveller, then the free should lead the slave, then the person who has done Tayammum due to nocturnal emission should lead the person who has done Tayammum due to Janabah.
Source: Dur Al-Mukhtar. Pg. # 76.
Allamah Al-Shurunbulati Al-Hanafi:
Then the one whose wife is more beautiful, for his better chastity, then the one whose head is larger and his member (penis) is smaller, then the one who has more wealth, then the one who has more possession.
Source: Maraqi Al-Fallah. Pg. # 112.
The above Fatwa given by Allamah Al-Shurunbulati Al-Hanafi is further explained in the following manner:
Allamah Al-Tahtawi Al-Hanafi:
[Then the one whose head is larger] i.e. a size which is not so huge, otherwise it could create disgust. His statement: [Then the one who has a smaller member] some of the scholars have interpreted it as penis, because the great size of it shows in most cases low morality and moves freely and so on, and such matters are not known in most cases except by information or checking and this is rare, and the same is said about the one having the most beautiful wife.
Source: Hashiya Al-Tahtawi Alaa Maraqi Al-Fallah. Pg. # 301.
Whilst we accept that the purpose of Fiqh (jurisprudence) is to address challenges and scenarios believers may experience, we fail to understand how this issue of two Imams being in such a predicament leads to the production of such a shortlist.
One does wonder how this criterion was formulated. Did the jurist consult the Holy Qur'aan or Sunnah? Clearly not. So was this based on the practices of the Salaf or the Tabi'ee? If not, how precisely was this shortlist to choose the Imam for Salaah deduced? Surely, one would assume that a criterion which assesses the religious knowledge or traits such as piety of the Imam would apply, but the fact is, that it is only part of it. It seems that alongside piety and knowledge, the one that is better off (materially), has a better looking wife and has a small sized member is included too!
Why should material wealth be a criterion of superiority? If it be that an Imam has a better house or a better car which "impresses" observers, there is no doubt that it would also attract characterless women who act as magnets to rich men. Why should it be taken as a criterion of superiority in matters of religion?
Whilst that may be an absurd criteria, it gets worse with the next criteria in that between the two Imams, the one who has a better looking wife should take the position of the Imam of Salaah. How on earth do subjects assess this criteria? Are these women summoned into the Masjid so that the congregation can ogle at them and cast their votes, like in a a talent contest? What kind of un-Islamic practice is this?
If that isn't bad enough, the next criteria of penis measurement exceeds all limits of decency! One does wonder just how exactly they go about the last part. Does the Imam of Salaah measure himself? Or perhaps a member(s) of the congregation adjudicates on the size of the Imams penis? Or do the Imams avoid such a scenario by carrying around a badge of their vital statistics, like some form of identity card?
And last but not least, what about the poor people that lose out, imagine how embarrassed they must feel? Why should the Hanafi Fiqh be so prejudicial to those unfortunate individuals that are not lacking in the downstairs department?
We may laugh at the ridiculousness of these criteria - but this kind of debauchery drags our faith in disrepute and is typical of a school of thought which is based on ignorance.
No doubt its shameful
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