The Details of the Ruling on Standing Up
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May Allah reward you, O honorable Shaykh. We would like the details of the ruling on standing up: is it when entering or when greeting? May Allah reward you with good.
Ibn al-Qayyim (may Allah have mercy on him) mentioned good words regarding this topic:And its summary is that it is said: Standing up for a man, standing up to a man, and standing up over a man.
As for standing up to a man, this is a recommended practice (sunnah), provided the man you are standing up to is worthy of it. For example, if a person enters who has distinction in his knowledge, religion, or wealth, and you stand up to receive him, this is a recommended practice (sunnah). For this reason, when Sa'd ibn Mu'adh (may Allah be pleased with him) came, and the Prophet (peace and blessings be upon him) had appointed him as judge over the Jews, the Prophet approached and said: "Stand up to your master". And because this is a form of honoring those of distinction, and honoring those of distinction is among the beauties of actions and proper conduct.
And the second: Standing up over a man, and this is prohibited. The Prophet (peace and blessings be upon him) prohibited it and said: "Do not stand up as the non-Arabs stand up for their kings". Even in prayer, if the imam prays sitting, those behind him pray sitting; so that they do not resemble the non-Arabs in their standing up for their kings. For example, if the imam is unable to pray standing and prays sitting, the followers behind him must pray sitting, even if they are able to stand, so that they do not resemble the non-Arabs in standing up for their kings.
An exception to this is if there is a benefit in standing up over a man, such as provoking the disbelievers; in that case, there is no harm, and it may even be among the required matters. For example, the standing up of al-Mughirah ibn Shu'bah (may Allah be pleased with him) over the Messenger of Allah (peace and blessings be upon him) while the Messenger of Allah was negotiating with the envoy of Quraysh at the Treaty of Hudaybiyyah. Al-Mughirah ibn Shu'bah was standing over the Messenger of Allah (peace and blessings be upon him) with a sword, because this provoked the polytheists. For this reason, the Companions at that time did something with him that they did not do otherwise; when the Messenger would spit, they would catch it in their hands and rub it on their faces and chests. All of this was to provoke Quraysh. For this reason, it affected the envoy of Quraysh when he returned to his people; he said: "O my people! I entered upon the kings; Kisra, Caesar, and the Negus, and I did not see anyone whom his companions honor as the companions of Muhammad honor Muhammad." So the point is that standing up over a man is prohibited unless there is a religious benefit in it.
The third category: Standing up for a man, and its form is that a man enters upon us and we stand up for him as a sign of honor. This is permissible, but it is better to leave it; because among the guidance of the Messenger (peace and blessings be upon him) was that he disliked his Companions standing up for him. For this reason, the Messenger would enter and they would not stand up for him, and he is the most noble of people (peace and blessings be upon him). And he would sit wherever the gathering ended, even if it was at the door, but if he sat in a place, that place became the head of the gathering.
So the summary is: That standing up is of three types: The first: Standing up for a man.
The second: Standing up over a man.
The third: Standing up to a man.
And in them are the rulings mentioned above.
Ibn al-Qayyim (may Allah have mercy on him) mentioned good words regarding this topic:And its summary is that it is said: Standing up for a man, standing up to a man, and standing up over a man.
As for standing up to a man, this is a recommended practice (sunnah), provided the man you are standing up to is worthy of it. For example, if a person enters who has distinction in his knowledge, religion, or wealth, and you stand up to receive him, this is a recommended practice (sunnah). For this reason, when Sa'd ibn Mu'adh (may Allah be pleased with him) came, and the Prophet (peace and blessings be upon him) had appointed him as judge over the Jews, the Prophet approached and said: "Stand up to your master". And because this is a form of honoring those of distinction, and honoring those of distinction is among the beauties of actions and proper conduct.
And the second: Standing up over a man, and this is prohibited. The Prophet (peace and blessings be upon him) prohibited it and said: "Do not stand up as the non-Arabs stand up for their kings". Even in prayer, if the imam prays sitting, those behind him pray sitting; so that they do not resemble the non-Arabs in their standing up for their kings. For example, if the imam is unable to pray standing and prays sitting, the followers behind him must pray sitting, even if they are able to stand, so that they do not resemble the non-Arabs in standing up for their kings.
An exception to this is if there is a benefit in standing up over a man, such as provoking the disbelievers; in that case, there is no harm, and it may even be among the required matters. For example, the standing up of al-Mughirah ibn Shu'bah (may Allah be pleased with him) over the Messenger of Allah (peace and blessings be upon him) while the Messenger of Allah was negotiating with the envoy of Quraysh at the Treaty of Hudaybiyyah. Al-Mughirah ibn Shu'bah was standing over the Messenger of Allah (peace and blessings be upon him) with a sword, because this provoked the polytheists. For this reason, the Companions at that time did something with him that they did not do otherwise; when the Messenger would spit, they would catch it in their hands and rub it on their faces and chests. All of this was to provoke Quraysh. For this reason, it affected the envoy of Quraysh when he returned to his people; he said: "O my people! I entered upon the kings; Kisra, Caesar, and the Negus, and I did not see anyone whom his companions honor as the companions of Muhammad honor Muhammad." So the point is that standing up over a man is prohibited unless there is a religious benefit in it.
The third category: Standing up for a man, and its form is that a man enters upon us and we stand up for him as a sign of honor. This is permissible, but it is better to leave it; because among the guidance of the Messenger (peace and blessings be upon him) was that he disliked his Companions standing up for him. For this reason, the Messenger would enter and they would not stand up for him, and he is the most noble of people (peace and blessings be upon him). And he would sit wherever the gathering ended, even if it was at the door, but if he sat in a place, that place became the head of the gathering.
So the summary is: That standing up is of three types: The first: Standing up for a man.
The second: Standing up over a man.
The third: Standing up to a man.
And in them are the rulings mentioned above.