Explanation of the hadith (Whoever loves to stand for him when he enters, let him take his seat in the Fire). And in it: how the da'iyah (caller) brings the Salafi da'wah to the people.

The Shaykh : So, the hadith This hadith concerns the one who loves it, but are those who stand for this lover helping him toward good or toward evil? There is no doubt they are helping him toward evil, if we know that he loves it. We are certain that if they stand for him, they are helping him toward evil, toward becoming one of the people of the Fire .
It is not the case that we can say of every scholar, for example: "So-and-so is arrogant," or "So-and-so is haughty." Standing for him is helping him to take his seat in the Fire.
Not all scholars are naturally like this, so is it permissible to stand for him? We say: No. Why?
First: First: following the example of 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.
Perhaps a time will come when he sees his dutiful, loving, sincere student who used to stand for him, and then he sees that he does not stand. A discussion will ensue, then rebuking, and perhaps more than that between the scholar and the student. Why? Because this scholar's soul has become accustomed to loving this standing, and the people's habit of doing so has led him into this forbidden, disliked love.
The discussion on this is long, but I wanted to mention that scholars and students of knowledge must not follow the societies. Because this following has no limits. Today, for example, an innovation appears, and I say: "It is fine, there is something more important than that." And tomorrow another innovation, and we say: "It is fine, it is fine," until the society becomes far from acting upon what Islam brought, through such interpretations and explanations.
The duty of the da'iyah is only to clarify according to the methodology of the noble verse .
I am pleased with the occasion of the hadith , a very precise fiqh I read in "Sunan al-Tirmidhi" from Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him), where he entered a gathering in which there were two men: one was a Companion, the son of a Companion, and the other was a Tabi'i, and both were from the 'Abdullahs. The Companion was 'Abdullah ibn al-Zubayr ibn al-'Awam (may Allah be pleased with them both).
The Tabi'i was 'Abdullah ibn 'Amir, so 'Abdullah ibn 'Amir stood for Mu'awiyah and did not stand for 'Abdullah ibn al-Zubayr. And from Mu'awiyah's fiqh, he forbade 'Abdullah ibn 'Amir from standing for him, citing the hadith . This citation may not be noticed by some people; because the one in the position is Mu'awiyah, and he is saying to him: "Do not stand," because the Messenger said: . Why is he saying "uncle"? Does he mean he loves standing? No, he aimed at the meaning we mentioned last, which is from the perspective of blocking the means to harm, meaning: if you become accustomed to standing, I will become accustomed to this standing, then my heart will be captivated by loving it, and a day will come when if you do not stand, you will fall into the sin that the Messenger (peace be upon him) mentioned in this hadith.
Therefore, he said to him: "Do not stand," citing the hadith whose effect might return to himself on a day in the future. And therefore, blocking this door is the duty of Islamic da'iyah in practice, because if the da'iyah only calls people to act upon the Shari'ah, whether it is obligatory or a recommended sunnah, and he himself has not applied these rulings among people in his own person, he will not have that expected effect. Because, as we all know, most people are influenced by the scholar's action more than by his words, guidance, and advice.
Also, I conclude this speech with what came in the biography of Ibn Battah, the famous Hanbali hadith scholar. He was strict on the issue of standing and explicitly declared it forbidden. As for me personally, I do not reach the level of prohibition, but the least I say is that it is disliked because it contradicts the Sunnah, except in the case where we know that a man loves standing; then it is obligatory to sit. This was what he said: the prohibition of this standing. So one day he was walking in some alleys with a student of his who was a poet, and they passed by a scholar who apparently had an opinion on the permissibility of this standing, and he knew that Ibn Battah disliked it intensely. So he stood for him and apologized to him with two verses of poetry:
Do not blame me for standing, for my right *** When it appears, is that there is no hope of standing
You are the most noble of creation to me *** And it is the truth that I honor the noble ones
So Ibn Battah said to his companion: "Answer for me."
The important thing, my brothers, is that the poet, who is Ibn Battah's student, says: from the completion of the verses, he says to him: "So I will reward you with standing, standing," meaning: do not stand for me, even if you love honoring the noble ones.
You will force me to reward you with standing, standing *** And I hate that greatly
For in it is flattery and sins *** Do not burden me, I fear you will meet me with what makes haram permissible
And if the souls from us are sound *** We will suffice ourselves from tiring the bodies
We are all confident in the love of our brother *** So why do we disturb each other and for what?
This is the pure Islamic meaning. We are all confident in the love of our brother, so why do we get annoyed and for what? Because this love has come out of the hearts and the bodies have been adorned with it, devoid of these hearts, like this hypocrisy in these societies.
The hadith is long. There is in Sham, in Damascus, a library called "The Hashemite Arab Library." The library belonged to three brothers, good and righteous, but according to the country, all of them were shaven, but they were religious, maintaining prayer and everything good. One of them responded to the da'wah, because I used to visit them due to their large library for sale. This man's name is Hamdi 'Ubayd, there is Ahmad, and he is the most knowledgeable, a man of literature and a poet, and there is Hamdi, and there is Tawfiq.
This Hamdi was the closest of them to the Salafi da'wah, he used to tell me what happened. He said: "We attended a large, wide gathering, and in one of the old, high wooden doors, after we sat and the gathering was complete, a rumor spread that Prince So-and-so is entering now. The eyes turned to the door, Prince So-and-so appeared, and the gathering stood. They continued standing until His Highness the Prince sat. He said: 'We sat.' He said: 'We had barely sat when a rumor spread that now, now, the Pasha So-and-so is coming. Pasha So-and-so appeared, we stood. We waited until he sat, we sat. We had barely sat when a rumor spread that now the Minister So-and-so is coming, and so on.' My companion says: 'I did not see anything but standing and sitting, as if there was a spring under me, they call it a "Zimbrak," standing and sitting.' We said: 'By Allah, nothing will save us from this matter except that we take the Sunnah that he tells us about.'"The Shaykh : Al-Albani, so I remained sitting.
Meaning: this image represents this social hypocrisy. This is the reality among the people of knowledge, along with what we talk about regarding princes and ministers and so on. And therefore, I say that often the most important thing that must be pointed out to people is what they have become accustomed to thinking is nothing. Many preachers, especially the Tabligh group who have no knowledge, drone on about reminding people of forbidden things that hardly any Muslim is ignorant of: "Beware of zina and theft, and backbiting." This is a good reminder, but why do you not research 'aqidah, shirk, idolatry, swearing by other than Allah, swearing by his father's head, and his father's beard... and so on? These are things that sting people and repel people. The Sunnah of the Prophet's prayer, the Prophet's Hajj, all these things are not raised, but only the things they know, which they need to be reminded of, yes, but there are things that need to be taught.
So, it is upon the students of knowledge, let alone the scholars, whose effects are the students of knowledge, that they alert the general Muslims to the violations of Shari'ah that come from them, so that they do not become normal and imitated without them being aware of their bad effects in the Islamic society.
Okay, and what do you have, O 'Abdullah?

The questioner : Regarding if the time has run out, but briefly without harm - may Allah preserve you -