What is the ruling on standing for a person who enters? With an explanation of the hadith (… Blessed are the strangers …) and what is the ruling on standing up from one’s seat and leaving it for the sake of virtue?

The Shaykh : Welcome, Abu Abdullah. This is a man from the scholars of the Hanbali school who one day passed by a noble man sitting in …, so he stood up for him just as you did for me, and he said to him, but it resembles what you said to me, he said:
"Do not blame me for standing, for my right When you appear is that I have no hope of standing
You are the most honorable of creation to me And it is the truth that I honor the honorable"
Some verses went away, but I said to him:
"Do not burden your brother with greeting you With what by which the forbidden is made lawful
And if our hearts are sound, we are content With not tiring our bodies
We are all confident in the love of our brother So what is our agitation and for what?"
Now the first half of the verse came:
"If you are one who does not neglect me, you tend To my right and show great respect.
You have the virtue in advancement and knowledge And we do not want from you restraint.
So forgive me now from this standing of yours First, then I will reward you with standing for standing.
And I hate that very much For in it is flattery and sins.
Do not burden your brother with greeting you With what by which the forbidden is made lawful
And if our hearts are sound, we are content With not tiring our bodies.
We are all confident in the love of our brother So what is our agitation and for what?"
This is the speech of a learned, noble man, and it is undoubtedly derived from the authentic Sunnah, because in reality, no matter how great a scholar one of us is, and no matter how noble and distinguished those who honor the scholars are, neither group mentions the Messenger of Allah (peace and blessings be upon him) and his noble Companions. If honoring the noble with such standing were a prescribed honor, it would have been for the Messenger of Allah (peace and blessings be upon him). And if there were people who knew the virtue of those of virtue with true knowledge, they would have been the Companions of the Prophet (peace and blessings be upon him) in the forefront. So what do we say when the servant of the Messenger of Allah (peace and blessings be upon him), who served him for ten years, Anas ibn Malik, tells us: So if it were prescribed, they would be the most deserving of standing, for they are the people who know this right best if it were prescribed. So why do they not stand? He said in the answer: , but unfortunately, we have become in a time where first we forgot the Sunnah, and second, customs and habits took its place. If a Muslim does not leave them out of concern for the Sunnah, he is cast out with various titles. But the people of the Sunnah must be patient until they have their blessing and good return, as he (peace and blessings be upon him) said: . "Tuba" has two meanings, a linguistic meaning and another legal meaning. The Arabic linguistic meaning of "Tuba" is "blessed are they." As for the legal meaning, "Tuba" is a tree in Paradise, as the Messenger of Allah (peace and blessings be upon him) said: , with shades and fruits of all kinds and types, as came in another hadith. And a thing reminds of another, so he (peace be upon him) said: , an indication that he is a wretched, level one, meaning, he is crawling like this - which has no limits - This is the last one to come out of the Fire and the last one to enter Paradise. These three trees for this man, so how can he be a tree from those who were promised that they are the strangers? So he (peace and blessings be upon him) said: . The Messenger of Allah (peace and blessings be upon him) spoke the truth when he said: . We return to understand and comprehend for whom this "Tuba" is. He (peace and blessings be upon him) said in another hadith: . O Allah, amen in word and deed. He said in another hadith, he said: . Therefore, the eager ones should be among the strangers who have "Tuba" and a good return, that they be patient in confronting errors and dealing with people who do not like to revive the Sunnahs and kill the innovations. After this word, please, if you have a word.


The questioner : No, I don’t have a word, but just a comment on standing and sitting. Suppose you came and this place is full … and you are a distinguished man, just as the Messenger of Allah (peace and blessings be upon him), when he would enter his gathering and the place was full, where did they put him?

The Shaykh : We need to know the Sunnah in this matter so that we can know the answer to this question. Has it not reached you that it was the Sunnah of the Prophet (peace and blessings be upon him) that when he entered a gathering, he would sit where the gathering ended for him? And we sat here, we did not take the front, nor did we sit there.

The questioner : No, you have the right to take the front of the place …

The Shaykh : No, excuse me, sir, this is the answer to your question. If the Messenger, who is the master of mankind, entered this gathering that you describe as being full to the brim, where does he sit? There, and as you said, the front of the gathering turns to there, right or not? So we must not be deceived by appearances, and we must follow the Sunnah and revive it, even if people are contrary to it. But here is a note: for every occasion there is a speech, and for every state there are men. If the gathering is of pious people, as we think of those present, then here we must revive the Sunnah. And if you do not revive the Sunnah in this gathering, will you revive the Sunnah in the parliament? No. So we must start with ourselves, reviving the Sunnah with our families, with our brothers, with our friends, and by that the Sunnah will spread slowly, like a stone thrown into calm water, which makes a circle, two, three, four, then the circles disappear from sight, but it has marks in all the seas. And so we should spread the Sunnah. We do not surprise people with such issues, but we prepare for it with prior explanation. This is a reminder, and the reminder benefits the believers, if Allah wills.


The questioner : Our Shaykh and our master, in one of the gatherings of the Messenger, some of the youth came, and they were quick to attend the Messenger (peace and blessings be upon him), so they took the front rows. Then a group of the Badriyyin came and sat where the gathering ended for them. So the Messenger left his Companions and took the youth, and of course the Messenger

The Shaykh : (peace and blessings be upon him)

The questioner : left them in their state, but in the independent reasoning of some scholars, if one of the attendees had prevented the youth and stood up to bring forward one of the elderly men of virtue and knowledge, does he not have the right to be established?

The Shaykh : It is not for that youth to move. Be patient, may Allah bless you.

The questioner : Based on … in this meaning

The Shaykh : The answer is that it is not for that youth to stand up from his seat, and if he did stand up, it is not for that noble man to sit in his seat. And this is in Sahih al-Bukhari, which is the most authentic book after the Book of Allah, where he (peace and blessings be upon him) said: . So this is the answer to your question in its entirety and perfection. The man does not stand up for the man from his seat, but make room and expand. But also, this is a matter of general custom today, which is exactly the opposite. Formalities have become obligations in a society that has deviated from the Sunnah in a serious way. The narrator of this hadith in Sahih al-Bukhari is Abdullah ibn Umar ibn al-Khattab (may Allah be pleased with him). When he entered a gathering and one of them stood up for him, he did not sit in his place, and he narrated this hadith for him. So we ask Allah (may Allah be pleased with him) to guide us to what is right.

The questioner : … and whenever one person entered, make room … we expand for him.

The Shaykh : This is the intended meaning of the verse.
The questioner: …

The Shaykh : What do we do? What is the solution? The solution is according to the school of Abu Nuwas: "And cure with that which was the disease," of course not.

The questioner : Your words are upon my eyes and my head, because the Messenger of Allah (peace and blessings be upon him) said: in the meaning of .

The Shaykh : No, excuse me, it is not the mosque, it is the gathering.

The questioner : The mosque or the gathering.

The Shaykh : No, no, the mosque is not what you are doing, may Allah bless you, you are narrating the hadith by meaning with your testimony. The hadith does not have the mosque, but he (peace and blessings be upon him) said: . This is the hadith, so your hadith is not this one.


The questioner For example, you enter on Friday and there are people who attend as the last people and line up in the first row, is that okay or not?

The Shaykh: Correct.

The questioner : And this is a mistake, so he should sit where the place reached him.

The Shaykh : Yes.

The questioner : But you came for the prayer, and the youth, meaning there is a group that knows your value and your rank in knowledge, so you should advance until you reach the first row, until you reach the first row behind the imam, so that if you make a mistake, you can correct it, because it was said: "Bring forward those of knowledge over the youth …"

The Shaykh: There is no power or might except in Allah, meaning that all our business, Professor, is what they call you Abu Aish?

The questioner: Abu Khudr.

The Shaykh: Abu Khudr, welcome. All our deeds are patchwork upon patchwork. Look, what are you assuming? That I am a noble man? What does a noble man actually do? He said, peace be upon him: So you know and you distort, Abu Khudr. Excuse me, be patient a little, be patient. He said, peace be upon him: In Sahih al-Bukhari, whoever goes, meaning on Friday in the first hour, meaning one hour in English, meaning after the sun rises or with the rising of the sun, this is the noble man you are talking about; he is not noble, because he is supposed to go in the first hour. If not in the first, then in the second, in the third. He will not be among those who are already in the rows there, otherwise he will commit another violation. The first violation is that he did not go in the first hour. My naming of it from the scientific jurisprudential perspective is lenient, because there is no violation; the only thing is the leaving of a recommended matter, which is hastening to the mosque. So first, he left this virtue and delayed going to the mosque, where the youth who hasten to obedience have preceded him. Are the youth or the old men, who have only the width of a handspan between them and the edge of the grave, supposed to be the ones who hasten? The old men are supposed to be the ones who hasten to acts of obedience, especially to the Friday congregations, and be the role models for these youth. You are now painting a picture that does not match the noble man at all. The noble man, as we mentioned, goes in the first hour, the second, the third, to a place where he is not forced to step over necks. Here, he falls into a violation. It came in the authentic hadith in the manner of Abu Khudr, to get closer because he must be behind the imam, so he told him to sit down.

The questioner: Far be it from Allah, far be it from Allah.

The Shaykh: Far be it from Allah. He said to him, peace be upon him: What does "you have delayed" mean? It means you were late, and then you harmed the people by stepping over their necks. In fact,
"Sa'd brought it, and Sa'd was wrapped in his cloak. This is not, O Sa'd, how camels are driven."
So thisThe Shaykh : noble man never steps over necks.

The questioner: He had an accident on the way. What does he do?

The Shaykh: Allah is the Greatest. He engaged in the obligatory matter.

The questioner: Regarding al-Fatihah in the prayer.

The Shaykh: There is no god but Allah, there is no god but Allah, and upon you be the peace and mercy of Allah and His blessings.