A Response to Those Who Permit Standing for a Scholar on the Ground of a Good Intention, Which Is Respect for the Scholar, and Who Cite the Saying of the Prophet (peace and blessings be upon him) as Evidence

The Shaykh : So, if it is authentic, and it is authentic. That is only within the limits of the Shari'ah, and one does not look at the intention alone. This is a double error. Citing this hadith on such an occasion is a double error. The first error is that he wants to validate his action, which contradicts the Shari'ah, by citing this hadith. The second error is that he misunderstands the hadith, and consequently applies it to an action that is itself wrong. This is because the meaning of the hadith, as indicated by its full text, is that righteous deeds are by righteous intentions. Let us take the previous examples, starting with prostration: bowing twice, standing up three times. He prostrated to the Shaykh; what was his intention? To insult him or to honor him? To honor him. My brother, this is not permissible. Prostration is not permissible except for Allah. My brother, deeds are by intentions. My intention is to honor him, not to worship him alongside Allah (Mighty and Majestic). This is a double error. First, he cited a hadith he misunderstood to justify his action that contradicts the Shari'ah, because his prostration to other than Allah is not a righteous deed. And we said earlier: the meaning of the hadith is that righteous deeds are by righteous intentions. These are two conditions for a deed to be accepted by Allah (Mighty and Majestic), as the scholars of tafsir say regarding His statement (Blessed and Exalted is He): The Qadi said, no, not the Qadi, but al-Fudayl ibn 'Iyad. What did he say? He said: "A deed is not righteous unless it is in accordance with the Sunnah." If it is in accordance with the Sunnah, it should be sincere for the Face of Allah. If one of these two conditions is lacking, it is not accepted by Allah (Mighty and Majestic). Therefore That is: righteous deeds with righteous intentions. A man performs a deed with a righteous intention, but the deed itself is contrary to the Sunnah; this is not acceptable. A man performs a righteous deed in accordance with the Sunnah, but he does not seek the Face of Allah; then it is not acceptable. Therefore, this prostration to other than Allah cannot be justified by citing this hadith, because this prostration is contrary to the Shari'ah. Going down to bowing, going down to standing, is contrary to the Sunnah. So why do you argue for your deed, which is contrary to the Sunnah, with the hadith "Deeds are only by intentions"? This is not a righteous deed. When we present these legal realities, it is not permissible to argue using these general statements.