The ruling on standing for a man who enters, and are scholars an exception to this?
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The Shaykh : Because is it conceivable, Professor, that scholars would consider permissible what their Master disliked? So what is the meaning of exempting scholars from the ruling, when the dislike came from the Master of scholars regarding himself? "No one was more beloved to them than the Messenger of Allah (peace and blessings be upon him), and they did not stand for him because of what they knew of his dislike of that." And there is no doubt that you are aware of the life of the Companions with the Messenger (peace be upon him) first, and the life of the Salaf generally with their scholars second, and that you do not find in this conduct what scholars or some of the later scholars consider recommended, the recommendation of standing for a scholar or a righteous person or a just king. How, with this continuous life contrary to this ruling claimed to be recommended, how can this ruling be recommended when Allah (Mighty and Majestic) says: [Al-Ahzab 33:21], and then the problem resulting from the mentioned recommendation arises with a group of Muslims, not the majority of Muslims. Is this possible to be recommended and implemented, or does opening the door of recommendation for a group without the others lead to opening it for the others as well, as is the case entirely? If it is as you know from the legal principle of blocking the means to harm, then if we know that a matter recommended in claim leads to an impermissible matter, then it is said that this door is blocked, as the jurists have stated. The matter has reached the point where some of them saw leaving the established Sunnah of the Messenger (peace be upon him) if it became a symbol for some of the people of innovation. This is a very great thing, although I do not see it so regarding this specific detail. That the Sunnah was established from the Messenger (peace be upon him), and then some of the people of innovation adopted it, that we leave it! I do not see that, but those who want to apply this principle expanded it to include the Sunnah being left because it became a symbol for the people of innovation. Today, the issue is the exact opposite. Today, if the one sitting does not stand for the one entering, even if he is from the people of knowledge, let alone if he is from the ministers or the great ones or the princes, if he does not stand... this is the ruling, including the recommended ruling. We ask Allah for guidance.
The questioner : ... .
The Shaykh : Whether he is or is not.
The questioner : Even if it occurs to you that he is not from the people of knowledge and that he was, for example, old in age or something like that, meaning it is not befitting for me to apply this Sunnah and not look...
The Shaykh : No, it is not applied, or on the contrary, meaning we dislike what the Messenger (peace be upon him) disliked. In the end, the other principle is preferring one of two harms over the other.
The questioner : In this case?
The Shaykh : Just, meaning if it is.
The questioner: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. If people are sitting or some of them, and a man is feared for his injustice and tyranny, and they stand to ward off the harm, there is no objection. But we say, how do we stand intentionally? How do we stand as a recommendation?!
The questioner: Yes.
The Shaykh : And the Messenger (peace be upon him) disliked it. In fact, the matter reached what is more important than dislike, which may appear to us to be a dislike of disapproval. In the hadith narrated by Imam Muslim and others from the hadith of Jabir ibn 'Abd Allah al-Ansari: that the Prophet (peace and blessings be upon him) prayed one day with his companions the midday prayer sitting, so the people prayed behind him standing. He gestured to them to sit, so they did. When he finished the prayer, he said:.
The questioner : Peace be upon you and Allah's mercy.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings., and from here, the stronger opinion among the jurists who differed is that if the imam prays sitting, those behind him also pray sitting. Why? To remove the formal similarity between these praying people and their imam who is sitting out of necessity, and the King of Persia and his followers, where he sits by choice and even arrogance, and they stand behind him in reverence and magnification. How far is this compared thing from the thing it is compared to, despite that.
The questioner : In the approach of the night, O our Shaykh?
The Shaykh : Did you see that the sun has set?
The questioner : ... the sun.
The Shaykh : That is what I am not showing you.
The questioner : ... .
The Shaykh : Do you want to see the disk of the sun?
The questioner : I want to pass under it.
The Shaykh : Okay, I want to say what is the connection... regarding the Master of mankind who prays to Allah... and the tyrant of Persia who sits arrogantly, and the Companions who pray behind him, how far they are from the arrogance of the people of Persia who stand on the heads of their kings, despite that... the Wise Lawgiver [looked] only at the appearance. The important thing in the matter is the sitting of the praying people behind the imam to nullify only this image.
There has certainly been for you in the Messenger of Allah an excellent pattern
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌThe questioner : ... .
The Shaykh : Whether he is or is not.
The questioner : Even if it occurs to you that he is not from the people of knowledge and that he was, for example, old in age or something like that, meaning it is not befitting for me to apply this Sunnah and not look...
The Shaykh : No, it is not applied, or on the contrary, meaning we dislike what the Messenger (peace be upon him) disliked. In the end, the other principle is preferring one of two harms over the other.
The questioner : In this case?
The Shaykh : Just, meaning if it is.
The questioner: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. If people are sitting or some of them, and a man is feared for his injustice and tyranny, and they stand to ward off the harm, there is no objection. But we say, how do we stand intentionally? How do we stand as a recommendation?!
The questioner: Yes.
The Shaykh : And the Messenger (peace be upon him) disliked it. In fact, the matter reached what is more important than dislike, which may appear to us to be a dislike of disapproval. In the hadith narrated by Imam Muslim and others from the hadith of Jabir ibn 'Abd Allah al-Ansari: that the Prophet (peace and blessings be upon him) prayed one day with his companions the midday prayer sitting, so the people prayed behind him standing. He gestured to them to sit, so they did. When he finished the prayer, he said:
You were about to do the deed of the Persians with their great ones; they stand for them, they stand on the heads of their kings
كِدْتُم آنفًا أن تفعلوا فعل فارس بعظمائها ؛ يقومون لهم ، يقومون على رؤوس ملوكهمThe questioner : Peace be upon you and Allah's mercy.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings.
And when he says the takbir, say the takbir, and when he bows, bow, and when... and when he prays standing, pray standing, and when he prays sitting, pray sitting all of you
فإذا كبَّرَ فكبِّروا ، وإذا ركع فاركعوا ، وإذا ... وإذا صلَّى قائمًا فصلُّوا قيامًا ، وإذا صلَّى جالسًا فصلُّوا جلوسًا أجمعينThe questioner : In the approach of the night, O our Shaykh?
The Shaykh : Did you see that the sun has set?
The questioner : ... the sun.
The Shaykh : That is what I am not showing you.
The questioner : ... .
The Shaykh : Do you want to see the disk of the sun?
The questioner : I want to pass under it.
The Shaykh : Okay, I want to say what is the connection... regarding the Master of mankind who prays to Allah... and the tyrant of Persia who sits arrogantly, and the Companions who pray behind him, how far they are from the arrogance of the people of Persia who stand on the heads of their kings, despite that... the Wise Lawgiver [looked] only at the appearance. The important thing in the matter is the sitting of the praying people behind the imam to nullify only this image.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.