The Shaykh’s remarks on the issue of standing for the one who arrives and what is related to it.

The Shaykh: Let him take his seat in the Fire.

The questioner: O Most Merciful!!

The Shaykh: "That is, the seated people should stand up for the one entering to honor and magnify him. 'Let him take his seat' is a command in the sense of a report, meaning he entered the Fire if he was pleased with that. This is the most apparent meaning of the hadith. Mu'awiyah (may Allah be pleased with him) used this to argue against those who stood for him, and 'Abdullah ibn al-Zubayr and those who were seated with him approved of him. Therefore, I am certain that those who interpret the hadith as standing for him while he is seated are wrong, as in the previously mentioned hadith of Jabir with number so-and-so, which states that this is the practice of the Persians: that is, the non-Arab disbelievers. The author (may Allah have mercy on him) did well in titling that section: 'Chapter on the dislike of sitting while people stand for him,' and he titled the hadith of Mu'awiyah here: 'A man standing for another man out of magnification.' Is the distinction clear?"

The questioner : Yes.

The Shaykh: "This is from his jurisprudence and precision of understanding (may Allah have mercy on him). Many commentators and those who spoke about its meaning did not notice this, such as Ibn al-Athir and others, who said: 'That is, they stand for him while he is seated.' This is not the intended meaning of the hadith. They attributed the meaning of this hadith to the meaning of the hadith of Jabir, and this is a strange confusion. I would have wished that the Shaykh al-Islam Ibn Taymiyyah had not fallen into it, for he (may Allah have mercy on him), while affirming that standing for the one who arrives is contrary to the Sunnah and what the Salaf did, and stating that people should accustom themselves to following the Salaf, and arguing for this with the previously mentioned hadith of Anas, namely: 'And they did not stand for him because they knew his dislike of it,' did not fail (may Allah have mercy on him) to point out that it is better to stand for the one who comes if one fears that not doing so would lead to harm, such as mutual hatred and enmity. This is from his knowledge and precise jurisprudence, may Allah reward him with good. However, he followed it by saying: 'And this is not the standing mentioned in his saying (peace and blessings be upon him and his companions): , for that is for them to stand for him while he is seated, and it is not for them to stand for his arrival when he comes.' He said so (may Allah have mercy on him). Perhaps that was from him before he became deeply versed in his knowledge, for I saw his student Ibn al-Qayyim reject interpreting the hadith in this manner, and he rarely contradicted him, so I think he adopted this from him later. Ibn al-Qayyim (may Allah have mercy on him) said in 'Tahdhib al-Sunnah,' part so-and-so, page so-and-so, after narrating the hadith of Jabir mentioned earlier: 'Interpreting the hadiths prohibiting standing in this manner is impossible, for their context indicates the opposite, and because he (peace and blessings be upon him) used to prohibit standing for him when he came out to them, and because the Arabs did not know this; it is only from the practice of the Persians and Romans. And because this is not called standing for a man, but rather standing over him. So there is a difference between standing for the person, which is prohibited, standing over him, which resembles the practice of the Persians and Romans, and standing toward him upon his arrival, which is the custom of the Arabs. The hadiths of permissibility indicate only this. This is the ultimate precision in this issue, with conciseness and brevity, so may Allah reward him with good. Grasp it firmly, for many of the callers to Islam today are ignorant of it, and most of them contradict it in practice. They have accustomed themselves to the opposite of what the Salaf did, even in their private gatherings, and Allah is the Helper."

The questioner: Our Shaykh, there is a typographical error in it.

The Shaykh: Is it "hawn" or "haneek"?

The questioner: It is "hawn."

The Shaykh: And he rarely.

The questioner: You read from your mind, our Shaykh.

The Shaykh: Yes, yes. Okay.

The questioner: Under the degree in the door of his house, the second degree, and in the face of the sorcery, and this matter was repeated, so it occurred to his heart to bring an axe and strike, and he actually struck and found it. I mean, something occurred to my heart that whoever follows the Prophet (peace and blessings be upon him) according to his ability and what he knows of his guidance, perhaps he will hit what the Prophet (peace and blessings be upon him) hit in this as well.

The Shaykh: This is possible, may Allah bless you, but do not make it a rule. This is possible and it happens, and many hidden matters have been discovered through dreams, and they are a part of what part of prophethood? Thirty-six?

The questioner: Forty-six.

The Shaykh: So this is possible, but it is not a rule.

The questioner: Shaykh Muhammad, tomorrow there is a possibility for people to have lunch.

The Shaykh : ... .

The questioner: Yes, the Sunnah is dead. The reason is that people are in a state of either the Sufis' practice of collective takbir: Allahu Akbar, or people do not know how to say takbir? We do not hear it in the markets or in the mosques, or in, how the correct Sunnah is, because the time of the festival until, we tell people to say takbir after the festival.