Mention of what happened with 'Umar ibn al-Khattab (may Allah be pleased with him) when one of his companions stood up for him.

The Shaykh : We find that the narrator of this last hadith, who is Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him), entered one day a council of his judgment, and there were two men from the 'Abd al-Quraysh tribe: one was 'Abdullah ibn al-Zubayr, the well-known and famous one, and the other was 'Abdullah ibn 'Amir. This second one stood up, but the first one did not. So Mu'awiyah forbade him, and this was due to his scrupulousness and mindfulness of Allah. He forbade 'Abdullah ibn 'Amir, who had stood up for him, and the narrator of the hadith cited as evidence, saying: The Messenger of Allah (peace and blessings be upon him) said: It may not be clear or obvious why Mu'awiyah cited this hadith as evidence against the one who stood up for him, because it concerns love, and Mu'awiyah does not love him, and therefore he forbade him. So why did he mention it? It contains precise jurisprudence, as if he is saying to him: "You, 'Abdullah ibn 'Amir, if you stand up for me every time you enter, perhaps Satan will make this standing attractive to me, more so than from you or others. So if I fall into this love, I will be struck by the warning of the Prophet (peace and blessings be upon him): . So who is the cause? You are the cause, and others who help those who cooperate in loving this standing, by their compliance with standing for him. The one who causes a thing is judged by the ruling of the one who does it. As for looking at the customs and traditions of people, that means putting the old in its place and ignoring the reviving of the Sunnah and the killing of religious innovation, which Islam does not permit. But it is upon us to clarify the ruling on standing up for the one who enters, and the ruling on standing up to the one who enters. This is a point that many scholars, let alone others, do not distinguish between, neither linguistically nor legally, between "so-and-so stood up for so-and-so" and "so-and-so stood up to so-and-so." And so I wanted to say, but you hastened, and perhaps there is good in the haste here. I wanted to proceed step by step in my speech, as you heard part of it from what came before, to reach the clarification that there is a type of standing that is not covered by our hadith here. But I had intended in my heart to speak about this type at the end, after I finish clarifying this standing that is forbidden in some of the hadiths we mentioned earlier. And I wanted to reach, in the end, the ruling of this standing according to the scholars. After that, we will clarify a standing of another type, which may be the way out for some of the situations in which people deal with each other today. It has become clear from what came before that standing up for the one who enters is a harm and a trial for him. For that reason, Mu'awiyah said to the one who stood up for him: "I heard the Messenger of Allah (peace and blessings be upon him) say: . He is telling him: "Do not stand up for me, because your standing will be a trial for me. Will you not look ahead and love this standing from people if they become accustomed to standing up for me? But if they block this door, and this is from the blocking of the means to harm, that no one stands up for anyone, the custom remains as it exists in some Arab countries: the one who enters is welcomed, the host receives him, treats him well, and seats him in the place that suits him, without any of the guests sitting in the room or in the house standing up. I said that the scholars differed in this context. Some said that it is disliked, and this is undoubtedly so, because it is contrary to the Sunnah, as you have learned, and because it is an inducement to accustom people to fall into that major sin, which the Messenger threatened against by saying: . And some said that it is forbidden, and not just disliked.