Correcting a mistaken understanding that occurred among some scholars regarding the hadith: "Whoever loves for people to stand for him, let him take his seat in the Fire"

The Shaykh : There is a hadith in "Sunan Abu Dawud" and in "Sahih al-Adab al-Mufrad" by al-Bukhari, a very serious hadith, but it is also misunderstood: , unfortunately, the great early scholars like al-Khatibbi and others said: This is not permissible for one who loves standing, but if there is a righteous, knowledgeable, and virtuous man who does not love standing, then it is permissible to stand for him. Some interpreted it this way, while others interpreted it with another interpretation. It is regrettable that Shaykh al-Islam Ibn Taymiyyah fell into this interpretation, saying: Its place is when he sits and people stand for him, meaning he is sitting and the people are standing, just as the Persians and Romans do. Glory be to Allah! Ibn al-Qayyim al-Jawziyyah, as you know, was a student of Ibn Taymiyyah, and in my opinion, it is true of him that he was more attached to him than his shadow. But of course, every rule has exceptions, or another possibility came to my mind that he differed from him in this interpretation and explained the hadith correctly, as indicated first by the narrator of the hadith, and second by our handling of this issue in our social life. The hadith is narrated by Mu'awiyah ibn Abi Sufyan (may Allah be pleased with them both), as I mentioned earlier, in "Sunan Abu Dawud" and "Sahih al-Adab al-Mufrad": that he entered a gathering—perhaps the gathering of his caliphate—and in it were two men, one of them a Companion of the Messenger of Allah (peace and blessings be upon him), namely Abdullah ibn al-Zubayr, and the other I am unsure now if he was a Companion or not, Abdullah ibn 'Amir. So Abdullah ibn 'Amir stood up for Mu'awiyah, and Abdullah ibn al-Zubayr remained sitting. In some narrations, it says he was the more dignified of the two. The Caliph of the Muslims enters, and you know Mu'awiyah... he represented the kings, meaning even in his time he was a governor in Damascus in the time of 'Umar ibn al-Khattab. So it reached 'Umar that he had adopted grandeur, gatherings, and ostentation. So either he sent for him or he met him in a gathering, and 'Umar ibn al-Khattab mentioned that to him. He said to him: O Commander of the Faithful, we live in a country surrounded by Persia and Rome, and what befits the greatness of Islam and its kingdom and authority is this ostentation. And 'Umar al-Faruq remained silent.
The point is that he entered that gathering, and Abdullah ibn 'Amir stood up, while Abdullah ibn al-Zubayr remained in his place. It is supposed that a Caliph or Muslim ruler like this would rebuke the one who did not stand, because this is what befits the philosophy mentioned by the Rightly Guided Caliph 'Umar ibn al-Khattab. No, the matter was the opposite. Mu'awiyah said to Abdullah ibn 'Amir, who had stood up for him: Do not stand; for I heard the Messenger of Allah (peace and blessings be upon him) say: Whoever loves for people to stand for him, let him take his seat in the Fire . So this hadith is not as Ibn Taymiyyah said, meaning the king is sitting and the people are standing. No, this hadith is regarding the one who comes and the people are sitting, whereas he reversed the issue: the ruler is sitting and his entourage is standing.
The student : ... This was a policy by Mu'awiyah to cover up his embarrassment from ...

The Shaykh : ... A policy. One could say this if he had not cited the hadith against him. The point is that here there is extreme wisdom from Mu'awiyah, where first: he dislikes standing, and then he takes this hadith as an argument against the one who stood for him, and the hadith actually targets the one who loves standing So how did Mu'awiyah cite this hadith against the one who = -- if I started with the right hand -- = .
The student : We have started eating, our Shaykh.

The Shaykh : May you be in good health, I did not notice.
The point is how did he cite it? The answer is: This hadith is among the evidences of the previously mentioned rule of blocking the means to harm (sadd al-dhara'i'). It is as if Mu'awiyah (may Allah be pleased with him) is saying to Abdullah ibn 'Amir: O Abdullah, if you make it your habit to stand for me when I enter upon you, and then you neglect me one day, I will love this standing that you left one day, and you will be the cause of dragging me into falling into violating this hadith. The pinnacle of intellect and precise understanding of the rulings of the Shari'ah. So here there is a problematic issue remaining, but by Allah, we have contradicted the Sunnah in that the Companions did not stand for the Messenger of Allah. The issue became that I, the great perishing Shaykh, you are now going to drag me in, you are going to make me accustomed to loving standing from you, so I will fall into this prohibition about which the Messenger said: ; So stay away from evil and sing for it.
The student: May Allah reward you with good, our Shaykh.