The Shaykh mentioned two hadiths that clarify the ruling on standing up for the one who enters or toward him.

The Shaykh : Here we bring two hadiths that clarify this second type of standing, not the first. The first hadith is what Imam al-Bukhari narrated in his *Sahih* from the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) that when the Prophet (peace and blessings be upon him) was patient with Banu Qurayzah and Allah gave him victory over them and they became his captives, they surrendered to him on the condition that the judgment be that of Sa'd ibn Mu'adh, the commander of the Ansar. The Prophet (peace and blessings be upon him) accepted that. So Sa'd ibn Mu'adh came to the Prophet (peace and blessings be upon him) while he was on his mount, and he was injured in his ankle, in a vein in the bone, meaning he was ill. He said to his companions from the Ansar: Some people, even those who wrote on this issue, distorted the hadith for them, and they wrote and narrated it with the wording: "Stand up for your master." And the difference is great between what the Messenger spoke and what the hadith was distorted into. The wording of the Messenger is: They distorted it for them: "Stand up for your master." The difference, if we know the previous research, means that if "Stand up for your master" had been the wording of the Messenger, it would mean standing up for him out of honor and respect because he is your chief and your commander, O people of the Ansar. But the wording of the hadith is: Why did he say "Stand up to your master"? It means help him to dismount from his mount because he is ill. And this wording came from the hadith of the Lady Aisha (may Allah be pleased with her) in *Musnad Imam Ahmad* with the wording: So it is not permissible to understand the hadith to mean standing up for him out of honor, but rather the wording of the hadith is "stand up to him" so help him to dismount from his mount so that the Prophet (peace and blessings be upon him) can hear what he judges regarding the Jews who accepted the judgment of Sa'd ibn Mu'adh. So this hadith has no relation to the first type of standing, which is for honor and exaltation, as people do, but rather it is a matter of helping this commander, the commander of the Ansar, Sa'd ibn Mu'adh, to dismount. This is the first hadith.
The other hadith is also from the narration of the Lady Aisha (may Allah be pleased with her). She said: He stood up to her, kissed her, and seated her in his place. And she, in turn, when the Prophet (peace and blessings be upon him) entered upon her, would stand up to him, kiss him, and seat him in her place. And you see here also standing, but it is not standing for the one who enters; rather, it is standing toward the one who enters. She is his daughter and he is her father, so that one of them kisses the other and then honors him by seating him in the place befitting him. This type of standing for reception is permissible, whereas the first type is not permissible. So we must distinguish between the two types of standing.

The questioner : This is what we are specifically talking about, and it is common that if there is a group of guests, this is not allowed. But if they are a group of one... if they gather, one must respond to the other and greet him... this type of standing, if you do without it.

The Shaykh : It does not concern us, establishing the Sunnah.

The questioner : Leave it, it does not concern us. Does he have a sin if he does this way of reception and welcomes his cousin or his relative or his friend or someone else and welcomes him... do we want this thing?

The Shaykh : You, may Allah bless you, you must take matters with ease and calmness, not with enthusiasm. We have now clarified the issue. If the one who enters comes, you are the master of the house, you stand up to him to receive him. As for the others, they have no relation to him. We have clarified the issue. As for you, you are talking about your customs. You must normalize these customs so that they align with the Sunnah and do not contradict it. The master of the house is the one who stands up to the guest. As for those to your right and left and those who are in the gathering, they do not have this; they remain and do not stand up.

The questioner : If they stand up, is there something upon them?

The Shaykh : And we say, what?

The questioner : This is another matter... Am I obligated to stand up or receive him? It is not for exaltation; exaltation is different.

The Shaykh : No, if it is not for exaltation, why? I say, why?

The questioner : Yes?

The Shaykh : Why did he stand up?

The questioner : ...You must receive him and greet him, and he greets you, and you seat him in his place.

The Shaykh : He greets whom? The ones sitting?

The questioner : The ones he knows, yes. The ones he knows, he greets them.

The Shaykh : The one who entered.

The questioner : Yes, they say it is necessary.

The Shaykh : Yes, it is necessary.

The questioner : They say the result.

The Shaykh : Glory be to Allah, and the result is also the worship of graves and the display of adornment by women, and so on. Is it not happening?

The questioner : My question: Is there blame on the one who stood up? First of all, it is happening.

The Shaykh : We mentioned, may Allah bless you, some say it is disliked and some say it is forbidden. What is the clarification after this?

The questioner : Leave the one who enters who likes standing up. But does the one who stood up have a sin?