We prayed behind him while he was sitting, and Abu Bakr was making the people hear his takbir. He turned to us and saw us standing, so he gestured to us to sit, and we sat.

The reader: "

we prayed behind him while he was sitting down. Abu Bakr relayed his takbir to the people. The Prophet turned towards us and saw that we were standing. He indicated to us that we should sit down. So we prayed sitting down with him. When he said the taslim, he said, 'You were about to do what the Persians and Romans do. They stand in front of their kings when they are seated. Do not do that. Follow your Imams. If the Imam prays standing, then pray standing. If he prays sitting down, then pray sitting down."

فصلينا وراءه وهو قاعد وأبو بكر يُسمع الناس تكبيره ، فالتفت إلينا فرآنا قياما ، فأشار إلينا فقعدنا ، فصلينا بصلاته قعودا ، فلما سلم قال : إن كدتم آنفا تفعلون فعل فارس والروم يقومون على ملوكهم وهم قعود ، فلا تفعلوا ، ائتموا بأئمتكم إن صلى قائما فصلوا قياما وإن صلى قاعدا فصلوا قعودا

Al-Adab Al-Mufrad 948

. Muslim and Abu Dawud narrated it from the hadith of al-Layth from Abu al-Zubayr from Jabir.
And Abu Dawud and others narrated it from the hadith of al-A'mash from Abu Sufyan from Jabir, who said:

The Messenger of Allah (peace and blessings be upon him) rode a horse in Medina, and it threw him onto a palm tree stump, and his leg was severed.

ركب رسول الله صلى الله عليه وسلم فرساً بالمدينة فصرعه على جذم نخلة فانقطعت قدمه

" .

The Shaykh : Jidhm, jidhm, means the base.
The reader: "

He threw him off onto a palm tree stump, and his leg was severed. We came to visit him, and we found him in a balcony of Aisha’s, sitting and reciting the remembrance of Allah. He said: So we stood behind him, and he remained silent to us. Then we came to him again to visit him, and he performed the obligatory prayer sitting down. We stood behind him, and he gestured to us, so we sat down. He said: When the imam prays sitting down, pray sitting down, and when the imam prays standing, pray standing, and do not do as the people of Persia do with their great men.

فصرعه على جِذم نخلة فانقطعت قدمه، فأتيناه نعوده ، فوجدناه في مشربة لعائشة يُسبح جالسا . قال : فقمنا خلفه ، فسكت عنا ، ثم أتيناه مرة أخرى نعوده فصلى المكتوبة جالسا ، فقمنا خلفه ، فأشار إلينا فقعدنا . قال : فلما قضى الصلاة . قال : إذا صلى الإمام جالسا فصلوا جلوسا وإذا صلى الإمام قائما فصلوا قياما، ولا تفعلوا كما يفعل أهل فارس بعظمائها

And I think that in a narration other than Abu Dawud's, it says:

And do not honor me as the non-Arabs honor one another.

ولا تعظموني كما يعظم الأعاجم بعضها بعضا

.
In this hadith, he commanded them to leave off standing, which is obligatory in prayer, and he explained that the standing of the followers while the imam is sitting resembles the action of the Persians and Romans with their nobles, in their standing while they are sitting.
It is known that the follower only intended to stand for Allah, not for his imam. This is a great emphasis in the prohibition of standing for a sitting man, and he also prohibited what resembles that, even if that was not intended. For this reason, he prohibited prostrating to Allah in front of a man, and praying toward what has been worshipped besides Allah, such as fire and the like" .

The Shaykh : Now we understand that it is not permissible for people to stand over the heads of others, meaning over a man while he is sitting; it is not permissible because this resembles what? The practice of the people of Persia and Rome, unless there is a reason, meaning a benefit or a need, in which case there is no harm. This is indicated by the fact that when the envoys of Quraysh came to negotiate the Treaty of Hudaybiyyah, the Prophet (peace and blessings be upon him and his family) was sitting, and al-Mughirah ibn Shu'bah (may Allah be pleased with him) was over his head with a sword. This had a benefit, which was to anger the enemies and to show that the Companions honored the Prophet (peace and blessings be upon him and his family). For this reason, they did with him in this situation something they did not usually do. The Prophet (peace and blessings be upon him) was , and they did not usually do this in the matter of the nose, but in order to anger the polytheists. For this reason, the envoy of Quraysh was affected and returned to them and said: May Allah reward them for us with good. They honored the Prophet (peace and blessings be upon him) with the utmost honor. Likewise, if there is a need, which is fear for the one being stood over from an enemy who might ambush him or the like, then there is no harm. But if there is no benefit and no need, then it is prohibited, to the extent that the pillar of the prayer is dropped in order that people not stand while the imam is sitting. The scholars (may Allah have mercy on them) differed on whether this ruling remains or whether it was abrogated? Meaning, does the sitting of the worshippers behind a sitting imam remain, or has it been abrogated? The correct view is that it remains, and the view that it was abrogated is weak. Those who said it was abrogated argued that the Messenger of Allah (peace and blessings be upon him) came out to the people one day during his final illness, and Abu Bakr was praying with them standing. The Prophet (peace and blessings be upon him) sat to the left of Abu Bakr and prayed with the people, and the people remained praying standing, even Abu Bakr, who was standing. They said this was the last of the two matters, which necessitates that it was abrogated. This view is very weak. First, because an action does not abrogate a statement, and you know that the Messenger said: , and this is a statement. Why does an action not abrogate a statement? Because an action may have causes that are not known. Second, there is a clear difference between the two situations. In his prayer (peace and blessings be upon him) with the people during his final illness, Abu Bakr had already started the prayer with them standing, so he was obligated to complete it standing. As for the prayer of the Messenger of Allah (peace and blessings be upon him) with them when they came to him in his house and he prayed with them, he had started the prayer with them sitting. And if reconciliation is possible, then it is not permissible to claim abrogation, because abrogation means invalidating one text with the other, and invalidation is a difficult thing. The correct view is what Imam Ahmad (may Allah have mercy on him) held in this matter, which is that if the imam is unable to stand, the followers pray behind him sitting. But some of the companions (may Allah have mercy on them) added two conditions. The first condition is that it be the imam of the district, meaning the regular imam. The second condition is that the removal of his ailment is expected. But there is nothing in the Sunnah indicating that these two conditions are required, and the correct view is that it is general . It remains to be said: and if he is unable to bow and prostrate. The time is up, and you did not inform us.
The student: One minute, please.

The Shaykh : Five minutes.
The student: Five.

The Shaykh : Yes, the hadith of 'Amr ibn 'Ubaydah in *Sahih Muslim* says: , with two hamzas between them and an alif. They verified it. The one I have, I say, erase and correct. Is that reasonable, Ya Taha? You are done. The one I have has only one hamza after the alif. He places a hamza before the alif.
The student: And the madd, may Allah reward you, do we remove it?

The Shaykh : There is no madd in it.
The student: Meaning a hamza after the ra, and after it an alif.

The Shaykh : And after it an alif, and after it a hamza.