This image captures a profound moment containing several valuable Fiqhi (jurisprudential) benefits. It features one of the most senior scholars of our time, Shaykh Saleh bin Fawzan Al-Fawzan (may Allah preserve him), praying in the state of Ihram behind the younger Imam of Masjid Al-Haram, Shaykh Yasser Ad-Dosary (may Allah preserve him). (Maghrib Salah, 29th Nov 2025, Source: @insharifain on Twitter)
Benefit 1
Shaykh Al-Fawzan, a senior jurist (Faqih), prays behind the younger Shaykh Ad-Dosary, respecting the established authority of the Imam Ar-Ratib (the appointed Imam) in accordance with the Sunnah.
The Principle: The Imam Ar-Ratib (officially appointed Imam) holds the primary right to lead the Jama’ah (congregation), superseding others even if they are superior in knowledge (A’lam) or age (Akbar).
Benefit 2: The Hierarchy of Leading Prayer (Imamah)
The image demonstrates the Afqah (more knowledgeable, Shaykh Al-Fawzan) following the Aqra (better Qari, Shaykh Ad-Dosary), illustrating the harmony between these two qualifications and adherence to administrative appointment. Classical Fiqh debates the priority of the Aqra (most versed in Qur’an) versus the Afqah (most learned in Jurisprudence). The general majority of the Ulama prioritize the Aqra for the position of Imam.
Benefit 3
Shaykh Al-Fawzan occupies the position directly behind the Imam, fulfilling the prophetic instruction that it is Mustahabb (recommended) for “People of Intellect and Wisdom” (Ulu al-Ahlam wa an-Nuha) to stand immediately behind the Imam. This proximity ensures there are qualified individuals to perform Fath (correction of the Imam’s recitation) or Istikhlaf (assuming leadership if the Imam’s wudu breaks).
Benefit 4
There is a valid difference of opinion regarding the placement of hands in Qiyam (standing), as seen in the people praying behind Shaykh Ad-Dosary:
- On the chest (‘Ala as-Sadr) but slightly above the navel (Fouq as-Surrah): Observed on Shaykh Ad-Dosary (Imam). This aligns with the Shafi’i school and the opinions of contemporary Hadith scholars, utilizing the Wad’ technique (placing palm over hand).
- Below the navel (Taht as-Surrah): Observed on Shaykh Al-Fawzan (Ma’mum). This aligns with the Hanbali and Hanafi schools, utilizing the Qabd technique (grasping the wrist).
This visualizes Ikhtilaf al-Tanawwu (diversity of valid practice), showing that such differences do not impede congregational unity.
Benefit 5
Shaykh Saleh Al-Fawzan chose to use a walking stick to stand (in Qiyam) instead of using a chair. This teaches us that it is permissible to use a stick while standing in Salah.
[Fiqh scholars agreed on the permissibility of praying while leaning against something if there is a necessity, where he is unable to pray unless by doing so. (Refer: Al-Mausu’ah al-Fiqhiyyah al-Kuwaitiyyah 4/105 and Al-Majmu’ Sharh al-Muhazzab 3/259)[[1]]]
Benefit 6
Shaykh Al-Fawzan utilizes a walking stick to maintain the Rukn (pillar) of standing, demonstrating strict adherence to the hierarchy of ability (Istita’ah). In other words, he did not abandon standing since he was able to do so with the assistance of a stick.
Benefit 7
Shaykh Al-Fawzan’s Ihram garment appears to have a button or a pin to keep it in place. The use of buttons, clips, or pins to secure the Ihram is Mubah (permissible), particularly under the principle of Taysir (facilitation, making ease) to prevent the exposure of the ‘Awrah and to maintain Khushu’ (focus). The prohibition (of using stitched garments in Ihram) applies to garments tailored to the body’s shape (e.g., shirts, trousers), not to the presence of stitches or fasteners in themselves.
Benefit 8: Covering The Shoulders
The image confirms that Idtiba’ (exposing the right shoulder) is restricted to Tawaf. During Salah, covering both shoulders is the correct Sunnah.
Benefit 9
Wearing spectacles is permissible in Salah as long as the spectacles do not inhibit the nose and forehead from touching the ground during prostration.
[Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the person who wears large glasses, which prevent him from being able to prostrate fully on the seven parts of the body.
He replied: If they prevent the end of the nose from reaching the ground when prostrating that is not acceptable, because what is carrying the face in this case is the glasses, which are not at the end of the nose, rather they rest on the bridge of the nose. Based on this, the prostration is not valid. The one who wears glasses that prevent him from placing his nose in the place of prostration has to take them off when prostrating. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (13/186).][[2]]
Benefit 10
Military officials, grand scholars, and the general public stand shoulder-to-shoulder, reflecting the egalitarian nature of Islamic worship where the only distinction is Taqwa (piety).
[1] https://www.muftiwp.gov.my/en/artikel/al-kafi-li-al-fatawi/3168-al-kafi-1138-the-ruling-of-praying-while-leaning-against-something#:~:text=Question:,it%20is%20makruh%20(detestable).
[2] https://islamqa.info/en/answers/98466/ruling-on-prostrating-when-wearing-glasses
(Penned by Mohammed bin Thajammul Hussain Manna)
To read a brief biography of Shaykh Saleh bin Fawzan Al-Fawzan CLICK HERE.
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