What is the meaning of the hadith: “Rise to your master”? And is it used as evidence for the permissibility of standing up for someone who enters the gathering?

The questioner : The Messenger of Allah (peace and blessings be upon him) did not order the Companions to say: regarding the story of Sa'd ibn Mu'adh?

The Shaykh : It is authentic. What did he (peace be upon him) say?

The questioner because they were with men.

The Shaykh : Fine; and this aligns with our statement that the host of the house stands up for him, but this is a different matter. Is he asking if a man entered just now?

The questioner : ... .

The Shaykh : ... The brother's speech, is he your brother?

The questioner: Yes.

The Shaykh : So first, the hadith as you narrated it, and you narrated it well; because many people narrate it poorly, where they narrate it with the wording: “Rise for your master.” So you narrated it well when you said: , and the meaning of has absolutely no relation to the subject of the question; because as I said: and this is not from the subject you asked about.

The questioner : Is it not cited as evidence?

The Shaykh : It is not cited as evidence, especially since the hadith came in two narrations, one concise and the other somewhat lengthy. The concise one is in “Sahih al-Bukhari” from the narration of Abu Sa'id al-Khudri that Sa'd ibn Mu'adh came to the Prophet (peace and blessings be upon him) to judge between him and the Jews—the Jews of Banu Qurayzah—and he was ill, injured in his ankle, riding on his mount, so he said to the Ansar: , this is the narration in “Sahih al-Bukhari” from Abu Sa'id al-Khudri. But the hadith came with a more complete narration in “Musnad al-Imam Ahmad” from the narration of Aisha (may Allah be pleased with her), where she said: So the Messenger of Allah (peace and blessings be upon him and his family) said: , ; so this addition, as they say today, put the dots on the letters, removed the ambiguity, and clarified that his (peace be upon him) command to the Ansar to stand up for him was not for exaltation and honor, but for lowering him; because he was ill. And the question was only if the one who enters the gathering; do the seated ones stand up in honor of him or not? The answer is: No. And the hadith appeared to have no relation to the subject. As for the answer being no, that is because there is an authentic hadith that Imam al-Bukhari extracted in his book “Al-Adab al-Mufrad.” “Al-Adab al-Mufrad” is a separate book from “Sahih al-Bukhari.” “Sahih al-Bukhari” has ninety-seven books: the Book of Faith, the Book of Knowledge, the Book of Ghusl, the Book of Menstruation, the Book of Prayer, the Book of Wudu, and so on. Of these books, there is a book called Adab (Etiquette). This Book of Adab is in “Sahih al-Bukhari.” But as is known from al-Bukhari's methodology in the Sahih, he does not narrate in it except the most authentic hadiths that were established with him. Then it occurred to Imam al-Bukhari to compose a book broader than the Book of Adab in the “Sahih,” so he called it the Book “Al-Adab al-Mufrad,” meaning separated from the “Sahih.” And in this book, he narrates the authentic and what is below it, unlike “Sahih al-Bukhari.” So he narrated in his book “Al-Adab al-Mufrad” with an authentic chain from Anas ibn Malik that he said: “No one was more beloved to them than the Messenger of Allah (peace and blessings be upon him and his family), and they did not stand up for him, because of what they knew of his dislike of that.”
“They did not stand up for him, because of what they knew of his dislike of that.” He was the master of mankind (peace and blessings be upon him), and he was the most deserving of people of exaltation and honor. But what exaltation and what honor? It is only the prescribed exaltation. So if this standing up had been from the prescribed honor, the Messenger (peace be upon him) would not have disliked it from his Companions, and his Companions would have been the quickest of people to honor him with such standing up. And Anas ibn Malik, who served the Messenger (peace be upon him) for ten years and knew his character and traits completely, narrates to us and says: “No one was more beloved to them—meaning the Companions of the Messenger (peace be upon him)—to see, and yet they did not stand up for him, because of what they knew of his dislike of that.” So this standing up that is customary today among people is not from the means of prescribed honor, but it is from the disliked means; because the Prophet (peace and blessings be upon him) would not have disliked this standing up if it had been prescribed honor. And the reason for that is that it is a custom of the foreign disbelieving nations. And as you see, this custom is still continuing in those lands today. And most Muslims imitate the disbelievers today, except those whom Allah protects, and they are few.
Therefore, it is not befitting for the people of knowledge to seek from people that they honor them by standing up for them; because what was not for the Messenger (peace be upon him)—he, as we mentioned earlier, the master of mankind—what was not an honor for him will not be an honor for anyone else (peace and blessings be upon him). Of this honor—and it is still in many non-Arab lands—is bowing; when a man sees the noble scholar, he bows to him like this. And this exists in India, Pakistan, and others. And this is from what the prohibition came regarding. And al-Tirmidhi and others narrated from Anas—also: “That a man said: O Messenger of Allah, one of us meets his brother; should he bow to him? He said: . He said: Should he kiss him? He said: . He said: Should he shake his hand? He said: . So bowing is not a means of honor; for the Messenger (peace be upon him) prohibited it. Likewise, standing up, he (peace be upon him) disliked it; so it is not a means of honor. And the greatest of what is contrary to the Shari'ah is prostration to the shaykhs. And this exists with some of the Sufis; where he asks permission fromThe Shaykh : to... he bows to him in prostration. And this is from what the Messenger (peace and blessings be upon him) prohibited.
Please proceed.

The questioner : He is greeting me, he... like this. How is it that he greets me while I am sitting, as if he bowed to me.

The Shaykh : Fine; let's try the matter, how do we greet? No, no, fine; is there something here?

The questioner : He is bowing.

The Shaykh : He is bowing?

The questioner : ... .

The Shaykh : You just keep going around this last phrase and that's it, as for the issue of bowing.

The questioner : We have people who bow.

The Shaykh : O Shaykh, it is not just with you, the whole world is like this. And not in this time, from old, from after people started deviating from the Sunnah, the traditions of the non-Arabs became the traditions of the Muslim peoples!!