The Shaykh spoke about standing up for people, and he also commented on the words of Salman al-Oudah regarding this issue from one of his tapes.

"The tape: ... And similarly, although there is a difference, some of the youth disapprove of those who stand up for a guest. So if we are in a gathering and someone arrives, and we stand up to greet him, they disapprove of that and mention the hadith reported on this. And although I do not say that this issue is a matter of consensus, the closer view is that it is permissible if this is done, if this is done as a way of honoring the guest. And I like in this regard the chivalry of His EminenceThe Shaykh : 'Abd al-'Aziz ibn Baz, and he was asked about the issue and said: This is among the noble qualities of character. As long as the custom of the people of the land is to stand up for the guest to shake his hand and welcome him, and to offer him the place you are in, meaning, 'Please, take my place,' then this is among the noble qualities of character from which I do not see, and Allah the Exalted knows best, any obstacle."
Abu Layla: Do you allow me, our Shaykh, before that, because we are now, as they say, recording, meaning.

The Shaykh: Without an introduction, what do you want.
Abu Layla: We need an introduction, our Shaykh, to put in, this is before this, meaning in my recording, when I now start to adjust, meaning based on the speech you made, perhaps with some of you now in the car, a summary may be recorded by me, then we listened to it.

The Shaykh: In any case, the brother Abu Hudhayfah, this hadith was for that purpose, the one that was, I knew you here, you jumped far away, perhaps you are one of the people of the step, did you hear the tape?

The questioner : I have heard of them.

The Shaykh: Good, and did you understand it?

The questioner: Approximately.

The Shaykh: I want it specifically.

The questioner : I understand.

The Shaykh: Did you understand it specifically?

The questioner: Yes, specifically.

The Shaykh: Good, what is your opinion of it?

The questioner: In my opinion, he made standing up a matter of custom rather than a matter of the Shari'ah.

The Shaykh: The question is, what was your opinion of it, did he hit the mark or did he err?

The questioner: According to what I know, he erred.

The Shaykh: My brother, everyone speaks according to what he knows.

The questioner: Yes, that he erred.

The Shaykh: I do not know why people make the pillar, meaning always when we ask a person for his opinion, he says "according to what I know," it should be "according to what I know," he is the speaker according to what he knows, so do you see that his opinion is correct?

The questioner: Not correct.

The Shaykh: Not correct?

The questioner : Yes, indeed.

The Shaykh: Good, does this not meet your hadith?

The questioner: That he made it a custom, our Shaykh, standing up, he made it according to ..

The Shaykh: What made it a custom, what is the thing that made it a custom?

The questioner: He made standing up for the guest a custom according to what is customary among the people of that land.

The Shaykh: Well.

The questioner : Yes, indeed.

The Shaykh: So what do you want?

The questioner: To be bound by restrictions.

The Shaykh: No, meaning what corresponds to custom is worship.

The questioner : Yes, indeed.

The Shaykh: So do you want to make it worship..

The questioner: It may be in my standing up for a person.

The Shaykh: No "may be." Because "may be" is countered by another "may be."

The questioner: So it is not absolutely.

The Shaykh: Meaning it is a cause for doubt in the matter..

The questioner : Yes, indeed.

The Shaykh: One of two things, he said custom, so you said that in your opinion he erred. What corresponds to it being custom is worship.

The questioner: Worship, yes.

The Shaykh: So do you want to say that standing up for the guest is worship?

The questioner: No, not absolutely.

The Shaykh: My brother, so I understand from your words worship, but with a restriction.

The questioner: With a restriction, yes.

The Shaykh: So it is worship?

The questioner: Restricted.

The Shaykh: I told you this.

The questioner : Yes, indeed.

The Shaykh: Meaning, before anything else, we need to understand that in your opinion it is worship?

The questioner : Yes, indeed.

The Shaykh: But it is with a restriction?

The questioner : Yes, indeed.

The Shaykh: You see, he uses this custom and does not place for it also some restrictions, and it is necessary.

The questioner: According to what we heard, he did not restrict it.

The Shaykh: No, correct, according to, but.

The questioner : Yes, indeed.

The Shaykh: It is supposed that there is nothing like this, floating absolutely, good, the important thing now is that we understand with you in the matter, what is the evidence for this thing being worship? Then we hear from you the restriction.

The questioner: The prohibition of the Prophet (peace and blessings be upon him).

The Shaykh: The prohibition of the Prophet, we say, what is the evidence for this thing being worship? Then we hear from you the restriction you want to restrict it with.

The questioner: I mean not standing up, our Shaykh, not the standing up itself.

The Shaykh: Strange.

The questioner: So I understood you wrongly, because it is not just standing up that is worship, no, I do not say this at all.

The Shaykh : Then.

The questioner: No, no, I do not say this that it is worship, but I said not standing up, not standing up due to the prohibition reported in that.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.

The questioner: If it is from a person in whom there is arrogance, we have been prohibited from standing up for him.

The Shaykh : Yes, yes.

The questioner: This is my understanding, perhaps I understood you wrongly, my Shaykh.

The Shaykh: It is possible?

The questioner : Yes, indeed.

The Shaykh: It is possible, but I say you initiated us with the hadith "Stand up."

The questioner : Yes, indeed.

The Shaykh: What does this benefit?

The questioner: The command.

The Shaykh: Good, is it worship or custom? Oh Allah, the Generous.

The questioner: I stop.

The Shaykh: In any case.

The questioner : Yes, indeed.

The Shaykh: We do not want to delve into this issue much, because it has been researched a lot and very much, but I want to draw attention to first, the narration of the hadith and the indication of the correct narration from the hadith, so how do you narrate the hadith "Stand up"?

The questioner: I do not memorize the beginning.

The Shaykh: What is the wording of the hadith?

The questioner : .

The Shaykh: Does the command differ for you between: and , is there a difference there between this phrase and the other phrase I assume between and , do you feel with me that there is a difference between the two phrases?

The questioner: Yes, there is a difference.

The Shaykh: What is the difference?

The questioner: "Stand up for your master," the standing up became for the sake of the master.

The Shaykh: And "Stand up to your master"?

The questioner: It may be for another matter.

The Shaykh: Allahu Akbar.

The questioner: Other than standing up to assist this master.

The Shaykh : Well done.

The questioner : Yes, indeed.

The Shaykh: So if the hadith is "Stand up": , does it have a relation to the standing up being discussed now?

The questioner: Yes, no, no, if it is on the narration: , no, it does not have a relation to standing up.

The Shaykh: What is your opinion then, the hadith is like this?

The questioner : Yes, indeed.

The Shaykh :

The questioner: Yes, may Allah bless you.

The Shaykh: And not: .

The questioner: "For your master," yes, it differed.

The Shaykh: And therefore it is not permissible to bring the hadith into this topic, clear.

The questioner: Clear, may Allah bless you.

The Shaykh: May Allah reward you with good. And that confirms it, that the hadith is in the Musnad of Imam Ahmad with a strong chain, as al-Hafiz Ibn Hajar says: , it ended, clear?

The questioner: Clear, may Allah bless you.

The Shaykh: And may He bless you,
Abu Layla: Our Shaykh..

The Shaykh: Yes, do you want to hear the words of Salman al-Oudah regarding standing up?

The questioner: A little before that.
"The tape: ... And similarly, although there is a difference, some of the youth disapprove of those who stand up for the guest, so if we are in a gathering and someone arrives, and we stand up to greet him, they disapprove of that and mention the hadith reported on this, and although I do not say that this issue is a matter of consensus, the closer view is that it is permissible if this is done, if this is done as a way of honoring the guest, and I like in this regard the chivalry of His EminenceThe Shaykh : 'Abd al-'Aziz ibn Baz, and he was asked about the issue and said, this is among the noble qualities of character, so as long as the custom of the people of the land is to stand up for the guest to shake his hand and welcome him, and to offer him the place you are in, meaning, 'Please, take my place,' then this is among the noble qualities of character from which I do not see, and Allah the Exalted knows best, any obstacle, and if the last example .. "

The Shaykh: I see that the man, meaning, wants to follow the society in which he lives.

The questioner : Yes, it is clear.

The Shaykh: And he does not want to reform, he does not want to revive the Sunnah.

The questioner: He does not want to say, "I want nothing but reform as much as I can."

The Shaykh : That is it.

The questioner: My Shaykh, there is disagreement with the brothers with them, meaning sometimes the matters are known by their leniency from one side, and from the other side, the general coloring they put on their gatherings and those around them, meaning these are two matters, in my opinion, among the most important matters, they are hidden, meaning you cannot grasp their handles, meaning like you say, one point or two or three, or this appeared clearly yesterday in the session and through the words of the brother Khalid.

The Shaykh : Yes.

The questioner: But, glory be to Allah, as you mentioned, by their fruits you know them, meaning this is it, meaning an important point.

The Shaykh: Yes, so I say that the man, if what concerns him is to realize an issue that suits what he has, he realized it and exerted effort in it, but if the issue is otherwise and it does not suit him according to his general plan to take a clear, explicit position in the Sunnah, then he makes the statement in it vague and loses it, his words in the issue of standing up say: If the custom in the land is standing up for the sake of honor, then this is among the noble qualities of character, and he argues with the wordsThe Shaykh : Ibn Baz, may Allah reward him with good. On this occasion, we say what is narrated from Imam Malik, which is the well-known report, and it is also narrated from Ibn Abbas: "None of us is free from being refuted and having refutation directed at him." We are now proceeding from our Salafi principle, which we constantly emphasize. Today, in this discussion, we established that it is not sufficient for the callers to the Book and the Sunnah to limit their da'wah to the Book and the Sunnah alone; rather, they must add to that, following the methodology of the righteous Salaf. This is because no one can argue that the best of the Islamic generations is not the first generation, followed by the second, then the third. This is because the first generation was distinguished by its meeting with the Prophet (peace and blessings be upon him) and receiving the legal rulings from him directly, applied in practice. So now, we say what the scholars said: "All good is in following those who came before, and all evil is in the innovation of those who came after."
Do you see that the custom of honoring a guest by standing up for him—is that the best, or is it better to follow what the first generation did? Or rather, what the Messenger of Allah (peace and blessings be upon him) did with his Companions? No one can argue and say: "No, this issue varies according to customs and tastes and the like." So we return to the principle: "All good is in following those who came before." This is first. Second, there is no doubt that the Prophet (peace and blessings be upon him) is the most deserving of all people who must be respected, honored, and magnified by the prescribed means. Did his Companions (may Allah be pleased with them) honor him by standing up for him?
The answer is also no. He knows these things without doubt, because we cannot assume that he did not pass through at least the six books of Sunan, in which it is stated that the Prophet (peace and blessings be upon him) forbade people most strongly from accepting this customary standing, with his saying (peace and blessings be upon him): And so, when the Messenger of Allah (peace and blessings be upon him) entered upon his Companions, no one stood up for him. And he was more deserving than all the people who imagine that they are magnified and honored by standing. He (peace and blessings be upon him) was more deserving of this standing, yet they did not stand up for him. Why? Is it because of the custom, as he suggests? Is it because the custom at that time was not for people to stand up for their great ones? No, the custom was exactly the opposite. And for that reason, he (peace and blessings be upon him) forbade it most strongly in the previously mentioned hadith: If the custom at that time was standing, why did the Messenger (peace be upon him) not say that this is a custom and a means of respect and honor for the one entering and greeting him, as he says in the wording? Rather, the Messenger (peace and blessings be upon him) did not accept this standing for himself. It is not as they say, out of humility, because that could be said regarding something more important than this, which the Messenger (peace and blessings be upon him) forbade, and the innovators and the wicked Khalaf interpret it contrary to what our Prophet (peace and blessings be upon him) intended.
Take, for example, the hadith whose authenticity is agreed upon: You find their poet al-Busiri, to whom they draw near to Allah by reciting his Burdah, and in it he says: "Leave what the Christians claimed about their Prophet." What comes after? "And judge as you wish in it, and seek judgment." And "seek judgment." "Leave what the Christians claimed about their Prophet." What did the Christians say? "Jesus is the son of Allah." So you do not say "Muhammad is the son of Allah" or anything less than that; say what you wish. The Messenger says: If the hadith is interpreted with al-Busiri's interpretation, if that is the correct expression, then his saying (peace and blessings be upon him) is invalidated, and may that be far from it: This is first. Second, the scholars of hadith titled this hadith "The Chapter on the Humility of the Prophet (peace and blessings be upon him)" and cited the hadith. If the hadith is interpreted as: "Do not say Muhammad is the son of Allah, and say what you wish in my praise," where is the humility? This is an obligation, an obligation upon the Messenger of Allah and, a fortiori, upon those below him, that they not exaggerate in his praise and eulogy, and say what the Christians said about their Prophet. It is only appropriate to title this hadith "The Chapter on the Humility of the Messenger" if the door of praise is closed absolutely, and we stop at what we were commanded to say: "Servant of Allah and His Messenger." Knowing that if we say "Servant of Allah and His Messenger," it contains the highest praise of the Messenger (peace and blessings be upon him), because if not for that, He would not have chosen him. Servant of Allah and His Messenger.
So we return to what we were discussing. When the Messenger of Allah (peace and blessings be upon him) entered upon his Companions, they did not stand up for him, as Anas ibn Malik says. Why? He said: So the Messenger of Allah disliked this standing. How is it permissible for a Muslim to overlook the practice of the Salaf, first with their Prophet, who is their master and the master of all mankind, so that they do not adopt this means as honor for him, while he is the most deserving of this honor by this means, if it were prescribed?
Second: Why do we overlook the cause (illah) that a Companion of the Messenger of Allah (peace and blessings be upon him) transmitted to us, namely Anas ibn Malik, because he is the one who narrated this hadith with this cause, saying: Look now how he negated here what he affirmed just before. An error in the hadith: No, they did not stand up. They did not stand up for him. Did they not stand up toward him? Because standing toward him is for serving him, assisting him, and so on, as you noted in your mind just now: Now, the fitrah. The fitrah is the innate disposition of man that Allah created people with, first. And the fitrah derived from the wellspring of the Prophetic message, second. Do you dislike this standing or do you recommend it? There is no doubt that this fitrah, the fitrah that Allah created people with, first, cannot recommend what he (peace and blessings be upon him) disliked. The fitrah that we received from the master of mankind, the Messenger of Allah (peace and blessings be upon him), cannot be contradicted by those who love him in that. So this standing is not permissible to be considered a tool of respect, as long as it was not considered so in the brightest first era. This is from the perspective of narration. And from the perspective of fiqh and knowledge, and as they claim, from the perspective of what they constantly discuss today and exaggerate in, calling it "fiqh of reality." Do you think they studied the effect of the custom of this standing and its impact on the reality of people, or not? I think they turned a blind eye to it. All people who study the reality of people in every era and every land have known that this standing, first, is a means of social hypocrisy, not a means of honor. The proof is that if a righteous, religious Muslim enters the gathering, no one stands up for him and no one pays attention to him. On the contrary, if there is a prominent person, who may be one of the open sinners of the people, you find people standing up for him. What is this standing? He tells you it is a custom out of honor. Why is this custom not inclusive of every Muslim, whether he has status or not?
Why is this custom not inclusive of every Muslim, whether he has status or not? So this is not a means of honor, but rather a means of showing off and hypocrisy. In any society where hypocrisy has become widespread in all its forms, types, and methods, it is this that spreads such a means. Then it is named to smooth it over, justify it, and legitimize it, called a "custom" for what? For honor and respect. This is one thing. A second thing, when...