The hadith of Mu'awiyah that the Prophet (peace and blessings be upon him) said: (Whoever loves for the people to stand for him, let him take his seat in the Fire)
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The Shaykh : In "Silsilat al-Ahadith al-Sahihah" there is a hadith whose text is: Mu'awiyah entered a room in which were Abdullah ibn al-Zubayr and Abdullah ibn 'Amir, so Ibn 'Amir stood up and Ibn al-Zubayr remained seated, and he was the more experienced of the two, so Mu'awiyah said: Sit down, O Ibn 'Amir; for I heard the Messenger of Allah (peace and blessings be upon him) say: Sunan Abi Dawud 5229Sahih (Al-Albani). The wording is al-Tahawi's, and I mentioned another incident when the Messenger entered upon the Companions and they did not stand for him despite their love for him, because of what they knew of his dislike of it. And the question is: is it derived from these two incidents that it is permissible to stand for shaking hands and returning the greeting, but it is obligatory for the one who enters to shake hands with others who stood for him to dislike it from them and not love it and not encourage it; as if he forbids them from standing for him; meaning: that he sits for the conversation?
The questioner : Meaning: he intends.
The Shaykh : Meaning: it is intended by the hadith that the one for whom people stand should dislike their standing for him, but he does not forbid people from standing for him, and is the intended meaning of "people" the general application to everyone, Muslims and disbelievers? But he does not forbid people from standing for him.
The questioner says: Do we derive from these two incidents that it is permissible to stand for shaking hands?
From where is it derived from the two incidents that it is permissible to stand for shaking hands, when no mention was made of such permissible standing; no mention was made of this standing in either of the two hadiths?! As for this hadith of al-Bukhari in "Al-Adab al-Mufrad":Sunan Abi Dawud 5229Sahih (Al-Albani) it is undoubtedly related to the one who loves for people to stand for him, so it has no relation to standing for the one who enters from the speaker, but rather the relation of the hadith is to the one who loves standing; meaning there is an entrant and a seated person, so the hadith is related to the entrant who loves standing from the seated person, and it is not related to the entrant who does not love standing, let alone be related to the seated person or the seated people... hadith.
The second hadith was referred to by the questioner: and it means the hadith of Anas ibn Malik who said: "No one was more beloved to them than the Messenger of Allah (peace and blessings be upon him), and they did not stand for him because of what they knew of his dislike of it", so this hadith has a relation to the entrant and the seated person, and the relation here is in terms of the negation of standing; that is: the entrant dislikes standing, and the seated person does not stand for this entrant; so from where do we take from the hadith the permissibility of standing for the greeting? It is not mentioned, the first hadith is clear; because its relation is to the entrant who loves standing, the second hadith's relation is to the entrant and the seated person, the entrant dislikes standing absolutely, and the seated person submits to this dislike so he does not stand; so there is no place for this standing here at all, so it is said or it can be said: is it permissible to stand for shaking hands?
This is a question that arises, so we say: standing for shaking hands has not been transmitted, and the dislike of the Messenger (peace and blessings be upon him) of standing from the seated people is an absolute dislike; and therefore there is no need to stand for the sake of shaking hands; especially since shaking hands is facilitated from the entrant to the seated person, particularly if he is seated on a chair, so there is nothing that justifies such standing for shaking hands only, and accordingly the best of guidance is the guidance of Muhammad (peace and blessings be upon him).
Yes?
The questioner : ... .
The Shaykh : I said - O my brother - I answered this and that, I said: especially if we are seated on chairs, so whether we are seated on the ground or we are seated on chairs, shaking hands is facilitated, but I said from a stronger reason it is facilitated if we are seated on chairs.
Yes.
Let him who likes people to stand up before him prepare his place in Hell.
مَن أحَبَّ أن يتمثَّلَ الناس له قيامًا فليتبوَّأ مقعده من النارThe questioner : Meaning: he intends.
The Shaykh : Meaning: it is intended by the hadith that the one for whom people stand should dislike their standing for him, but he does not forbid people from standing for him, and is the intended meaning of "people" the general application to everyone, Muslims and disbelievers? But he does not forbid people from standing for him.
The questioner says: Do we derive from these two incidents that it is permissible to stand for shaking hands?
From where is it derived from the two incidents that it is permissible to stand for shaking hands, when no mention was made of such permissible standing; no mention was made of this standing in either of the two hadiths?! As for this hadith of al-Bukhari in "Al-Adab al-Mufrad":
Let him who likes people to stand up before him prepare his place in Hell.
مَن أحبَّ أن يتمثَّلَ الناس له قيامًا فليتبوَّأ مقعده من النارThe second hadith was referred to by the questioner: and it means the hadith of Anas ibn Malik who said: "No one was more beloved to them than the Messenger of Allah (peace and blessings be upon him), and they did not stand for him because of what they knew of his dislike of it", so this hadith has a relation to the entrant and the seated person, and the relation here is in terms of the negation of standing; that is: the entrant dislikes standing, and the seated person does not stand for this entrant; so from where do we take from the hadith the permissibility of standing for the greeting? It is not mentioned, the first hadith is clear; because its relation is to the entrant who loves standing, the second hadith's relation is to the entrant and the seated person, the entrant dislikes standing absolutely, and the seated person submits to this dislike so he does not stand; so there is no place for this standing here at all, so it is said or it can be said: is it permissible to stand for shaking hands?
This is a question that arises, so we say: standing for shaking hands has not been transmitted, and the dislike of the Messenger (peace and blessings be upon him) of standing from the seated people is an absolute dislike; and therefore there is no need to stand for the sake of shaking hands; especially since shaking hands is facilitated from the entrant to the seated person, particularly if he is seated on a chair, so there is nothing that justifies such standing for shaking hands only, and accordingly the best of guidance is the guidance of Muhammad (peace and blessings be upon him).
Yes?
The questioner : ... .
The Shaykh : I said - O my brother - I answered this and that, I said: especially if we are seated on chairs, so whether we are seated on the ground or we are seated on chairs, shaking hands is facilitated, but I said from a stronger reason it is facilitated if we are seated on chairs.
Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.