A word on respecting scholars and the impermissibility of standing for them.

The Shaykh : But we add to the aforementioned hadiths regarding the impermissibility of Muslims disparaging one another, whether that person is a scholar, a student of knowledge, or a general Muslim, that the Prophet (peace and blessings be upon him) gathered excellent manners in a single hadith when he said (peace and blessings be upon him): Knowing the right of a scholar necessitates being polite with him in his presence and in his absence. However, this does not necessitate servitude to him, as is the case with some Sufis and the extremists among the shaykhs and the like. In my opinion, this includes standing for a scholar when he enters the gathering. This should not be the case in a purified, refined Islamic society, because the true effort of Islamic callers is to approach the first Islamic society. It is not possible to repeat it as it was, but the matter is as it was said: "So imitate them, even if you are not like them, for imitating the noble ones is success." We try, as individuals, to imitate those noble individuals, and let us try to establish a society that resembles that society, without being exactly like it—this is impossible. Accordingly, when we model ourselves on a person or a society, it must always be before our eyes, so that we do nothing but what they did, if we are able. For the truth, as indicated by his saying (peace be upon him) in the authentic hadith: Practical matters are limited and do not accept increase. So of the actions today, some are prescribed and some are not. Honoring scholars with certain appearances, some of which you drew attention to, and may Allah reward you with good: that they stay away from conversation and chaos and talk, and the lesson is delivered. This is an action that must be stopped, and one should do what is possible of it. But is it part of that, for example, that when this scholar enters a gathering—like the gatherings I am not saying: gatherings of knowledge—it is very clear that the students of knowledge at that time should not stand for this scholar. But if he enters a gathering that is not a gathering of knowledge, is it from beneficial knowledge and righteous work for the people of the gathering to stand for that scholar who enters the gathering?
Answer: "So imitate them, even if you are not like them." And who is the unique, singular person for whom one should be contained without others? As we all know, it is Muhammad, the Messenger of Allah. The scholars of knowledge know this, so this is not a point of disagreement among them. But interpretations, just as they entered the science of theology related to creed, also entered the door of practical rulings. They all know that the Prophet (peace and blessings be upon him), as Imam al-Bukhari narrated in his book *Al-Adab al-Mufrad* with a sound chain from Anas ibn Malik (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him), when... he said: "
When the Prophet (peace and blessings be upon him) entered a gathering, they did not stand for him. Why? Because of what they knew of his dislike of it. Then he (peace and blessings be upon him) affirmed with his words what his companions were eager to do, which is that they do not stand for him, as in the hadith of Anas, so he said: Now, the entire Islamic scholarly community is contrary to this authentic hadith and the one before it.
The scholars of knowledge do not deny to their companions and the general people when they enter a gathering and stand for him. They do not deny that, and this is contrary to the Sunnah. It is contrary to the Sunnah for the scholar and for those who stood for him out of respect and magnification. Was the first society not like this? So it is upon us to always direct ourselves to imitation, as we said, imitating our society practically with the first society.
It may be said: We cannot, as I hinted earlier, make our society like that society. So let us make every individual of our society like the individuals of that society. But as he (peace be upon him) said. And among the approximations and nearnesses is that we acknowledge that we are falling short. I am a shaykh who enters the gathering, and then they stand... and they stand with no guide for them. So if the topic is discussed with me, for example, I say: "There is no power and no strength except with Allah." I acknowledge this error. But as for trying to justify it, legitimize it, pass it off, and let it go, this is a fitnah, and this is one of the matters that the scholars of knowledge, indeed the students of knowledge, must pay attention to.
The second hadith is interpreted just as the first hadith was interpreted by those who accepted this phenomenon, even though this is a sufficient contradiction. The Messenger, the master of mankind, enters the mosque and no one stands for him. Why does one like me, who is humble compared to the Messenger (peace and blessings be upon him), enter the gathering and they stand for him?! However you interpret the hadith, as I will mention, this phenomenon is contrary to that phenomenon. They say: "This was the Messenger of Allah (peace and blessings be upon him); because of his humility and perfection, he did not like it. He disliked that thing." Well, and you, O honorable...The Shaykh : What do you want? Do you want to be a follower of the Messenger or a contradictor of the Messenger? No, I seek refuge in Allah. I want to imitate him, as we said earlier. Well, so if you are sincere in your imitation of the Messenger, then spread among your companions that you dislike this phenomenon. That is: be humble as the Messenger (peace be upon him) was humble. Whether we say: this humility is an individual obligation or it is recommended, we do not enter into these details because this cannot be reached. But the Messenger disliked this standing, so the people responded to him because he truly disliked this thing.
So if the scholar is a follower of the Messenger (peace be upon him), he may spread among his companions: "O brothers, this is not from the Sunnah." And magnifying the scholar is not done with these appearances that are contrary to the Sunnah. This is an interpretation of the first hadith.
Interpretation of the second hadith: ThisThe Shaykh : is a noble, righteous, good scholar who is farthest from loving show, arrogance, and pride... and so on. So is it permissible for him to stand? The answer is: No. Why? We may say of Zayd among the scholars of knowledge: that doubt does not revolve around him, in that it is said: that he loves standing for his companions. We say: No, he is farthest from it. It is the same for him whether they stand or not. Well, this is the Messenger (peace be upon him); it is the same for him whether they stand or not, because his soul is pure and chaste, and so on. So what was the effect of this pure soul for those who magnify him and honor him as they were commanded? It was that they did not stand for him.
So the hadith This hadith relates to the one he loves, but are those who stand for this loved one helping him to good or to evil? Without doubt, they are helping him to evil.
This, if we know that he loves it, we are certain that if they stand for him, they help him to evil, to be among the people of the Fire .
Well, not every scholar, for example, can we say: So-and-so is arrogant, so-and-so is haughty. Standing for him helps him to occupy his place in the Fire. Not every scholar is naturally like this. So is it permissible to stand for him? We say: No. Why?
First: Following the Messenger and his Companions.
Second: From the perspective of blocking the means to harm.
That is: if the people become accustomed to standing for the scholar, his soul becomes desirous of this standing.
Brothers in faith, the continuation of the speech is in the next tape.