Standing for Sending Blessings (Durood)
Standing up upon hearing the mention of the Prophet Muhammad ﷺ or during the mention of Milad to recite salutations upon the Prophet ﷺ is an unfounded and baseless act. This is established through Islamic rulings, the Quran, Hadith, and the consensus of the Ummah, understood in the light of the pious predecessors. There is no evidence for this practice in any of these sources; therefore, this standing is an innovation (bid’ah).
A friend says:
Standing up to recite salutations upon the Prophet Muhammad ﷺ is the Sunnah of the noble Prophets, peace be upon them.
Consider the statement of the scholars on this matter:
❀ Allama Muhammad bin Yusuf Salihi Shami, may Allah have mercy on him
, writes:
جرت عادة كثير من المحبين إذا سمعوا بذكر وصفه صلى الله عليه وسلم أن يقوموا تعظيما له صلى الله عليه وسلم، وهذا القيام بدعة، لا أصل له
Among many who claim love for the Prophet Muhammad ﷺ, this habit has become common that when they hear any attribute of the Prophet ﷺ mentioned, they stand up out of respect for him ﷺ. This standing is an innovation for which there is no evidence in the Shariah.
Is standing up a valid way of showing respect?
The reverence of the Prophet Muhammad ﷺ is an essential part of every believer’s faith, but who will define the limits of this reverence? Certainly, this right belongs only to Allah Almighty and His beloved ﷺ.
❀ Allama Bashir Ahmad Sahaswani, may Allah have mercy on him
, says:
نحن معاشر أهل الحديث نعظم رسول الله صلى الله عليه وسلم بكل تعظيم جاء فى الكتاب والسنة الثابتة، سواء كان ذلك التعظيم فعليا أو قوليا أو اعتقاديا، والوارد فى الكتاب العزيز والسنة المطهرة من ذلك الباب فى غاية الكثرة… وأهل البدع؛ فمعظم تعظيمهم تعظيم محدث كشد الرحال إلى قبر الرسول، والفرح بليلة ولادته، وقراءة المولد، والقيام عند ذكر ولادته صلى الله عليه وسلم، وتقبيل الإبهام عند قول المؤذن: أشهد أن محمدا رسول الله، والتمثل بين يديه قياما، وطلب الحاجات منه صلى الله عليه وسلم، والنذر له، وما ضاهاها، وأما التعظيمات الثابتة؛ فهم عنها بمراحل
We, all Ahl al-Hadith, show every kind of reverence to the Prophet Muhammad ﷺ that is established in the Holy Quran and authentic Sunnah, whether it is practical, verbal, or doctrinal. Such reverence is abundantly present in the Noble Quran and the pure Sunnah. However, the maximum reverence shown by those addicted to innovations is that they introduce some innovation, such as traveling to the blessed grave of the Prophet ﷺ, celebrating the night of the Prophet’s ﷺ birth, reciting the Mawlid, standing up when mentioning the birth of the Prophet ﷺ, kissing the thumb when the Mu’adhdhin says أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ in the call to prayer, standing like an idol in front of the blessed grave of the Prophet ﷺ, asking the Prophet ﷺ for needs, and offering food in the name of the Prophet ﷺ, etc. As for the reverence established in the Quran and Sunnah, they are far removed from these.
❀ Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him
, says:
إنما تعظيم الرسل بتصديقهم فيما أخبروا به عن الله، وطاعتهم فيما أمروا به، ومتابعتهم، ومحبتهم، وموالاتهم
The reverence for the messengers is only in confirming the news they brought, obeying their commands, following them, and loving and showing affection for them.
❀ Naeemi Sahib has taken a somewhat different stance, writing:
There is no restriction in reverence; rather, in whatever time and place, whatever method of reverence is practiced, do it, provided that the Shariah has not forbidden it, such as reverential prostration and bowing. In our time, royal decrees were also read standing. Therefore, the mention of the Beloved should also be done standing. See ﴿كُلُوا وَاشْرَبُوا﴾
, where there is absolute permission to eat and drink, that you may eat and drink of every lawful food, so biryani, zarda, and qorma are all lawful whether they existed in the best of times or not.
If standing during the mention of the Prophet Muhammad ﷺ is a form of reverence, then why were the Companions, may Allah be pleased with them, the great Tabi‘in, may Allah have mercy on them, the Tabi‘ al-Tabi‘in, may Allah have mercy on them, the Imams of the religion, may Allah have mercy on them, and the pious predecessors, may Allah have mercy on them, deprived of this? Where is the reverence of our Prophet Muhammad ﷺ, which is religion and faith, and where are the worldly matters of eating and drinking? According to the light of the Quran and Sunnah, the Muslim principle is that in religious matters, proof for doing something is necessary, whereas in worldly matters, proof for forbidding is necessary.
It is not permissible to stand in honor of anyone:
Sayyiduna Anas bin Malik رضي الله عنه says:
ما كان أحد من الناس أحب إليهم شخصا من رسول الله صلى الله عليه وسلم، وكانوا إذا رأوه لا يقومون له، لما يعلمون من كراهيته لذلك
Among the Companions رضي الله عنهم, no one was more beloved than the Messenger of Allah صلى الله عليه وسلم. None of them would stand upon seeing the Messenger of Allah صلى الله عليه وسلم, because they knew that he صلى الله عليه وسلم disliked it.
❀ Shaykh al-Islam Ibn Taymiyyah رحمه الله
says:
لم تكن عادة السلف على عهد النبى صلى الله عليه وسلم وخلفائه الراشدين أن يعتادوا القيام كلما يرونه صلى الله عليه وسلم، كما يفعله كثير من الناس
In the time of the Noble Prophet صلى الله عليه وسلم and the Rightly Guided Caliphs رضي الله عنهم, the pious predecessors رحمهم الله did not have the habit of standing up when they saw the Prophet صلى الله عليه وسلم or any other senior personality, as many people do now.
❀ Abu Mujallaz Laheq bin Humaid رحمه الله, a Tabi’i, narrates:
جاء معاوية على ابن الزبير وابن عامر، فقام ابن عامر وجلس ابن الزبير، فقال معاوية لابن عامر: اجلس، فإني سمعت رسول الله صلى الله عليه وسلم يقول: من أحب أن يتمثل له الرجال قياما، فليتبوأ مقعده من النار
Sayyiduna Muawiyah رضي الله عنه came to Sayyiduna Abdullah bin Zubair رضي الله عنه and Abdullah bin Amir رضي الله عنه. Ibn Amir رضي الله عنه stood up, while Sayyiduna Abdullah bin Zubair رضي الله عنه remained seated. Sayyiduna Muawiyah رضي الله عنه said to Abdullah bin Amir رضي الله عنه: Sit down, for I heard the Messenger of Allah صلى الله عليه وسلم say that whoever likes people to stand up for him as if he were an idol, let him consider his abode to be Hell.
❀ Tahdhib al-Athar by al-Tabari
contains these words:
خرج معاوية ذات يوم، فوثبوا فى وجهه قياما، فقال: اجلسوا، اجلسوا، فإني سمعت رسول الله صلى الله عليه وسلم يقول: من سره أن يستخم بنو آدم قياما؛ دخل النار
One day Sayyiduna Muawiyah رضي الله عنه came outside, and people quickly stood up before him. He said: Sit down, sit down, for I heard the Messenger of Allah صلى الله عليه وسلم say that whoever likes people to stand up for him will enter the fire.
❀ Muhaddith al-Albani رحمه الله
writes in its explanation:
دلنا هذا الحديث على أمرين: الأول تحريم حب الداخل على الناس القيام منهم له، وهو صريح الدلالة بحيث أنه لا يحتاج إلى بيان، والآخر كراهة القيام من الجالسين للداخل، ولو كان لا يحب القيام، وذلك من باب التعاون على الخير، وعدم فتح باب الشر، وهذا معنى دقيق دلنا عليه راوي الحديث معاوية رضي الله عنه، وذلك بإنكاره على عبد الله بن عامر قيامه له، واحتج عليه بالحديث، وذلك من فقههم فى الدين، وعلمهم بقواعد الشريعة التى منها سد الذرائع
From this hadith, we learn two things: First, it is forbidden for the one entering (Hell) to like people standing up for him. This is very clear and needs no explanation. Second, it is disliked for those sitting to stand up for someone coming from outside, even if the one entering does not like this act. This is cooperating in good and closing the door to evil. This complex meaning was conveyed to us by the narrator of the hadith, Sayyiduna Muawiyah رضي الله عنه, because he forbade Abdullah bin Amir رضي الله عنه from standing up for him and gave him the hadith as evidence. This shows Sayyiduna Muawiyah رضي الله عنه’s religious jurisprudence and that he was familiar with the rules of Shariah. Blocking means is also one of these rules.
This warning relates to the person who stands up out of reverence. Standing up to welcome someone’s arrival is not included in this warning.
❀ Shaykh al-Islam Ibn Taymiyyah رحمه الله
explains the meaning of these words:
إن ذلك أن يقوموا له وهو قاعد، ليس هو أن يقوموا لمجيئه إذا جاء، ولهذا فرقوا بين أن يقال: قمت إليه، وقمت له، والقائم للقادم ساواه فى القيام بخلاف القائم للقاعد
This warning refers to those who stand up for someone who is already seated. It does not mean standing up for someone who arrives. Therefore, the scholars have distinguished between standing up for someone and standing up to someone. Standing up to someone coming from outside is equal to standing, unlike the person who stands up for someone seated.
❀ Sayyida Aisha رضي الله عنها narrates about Sayyida Fatimah رضي الله عنها:
كانت إذا دخلت عليه قام إليها، فأخذ بيدها، فقبلها، وأجلسها فى مجلسه، وكان إذا دخل عليها؛ قامت إليه، فأخذت بيده فقبلته، وأجلسته فى مجلسها
When she came to the Messenger of Allah صلى الله عليه وسلم, he would stand for her, hold her hand, kiss it, and seat her in his place. Similarly, when the Prophet صلى الله عليه وسلم went to her, she would stand for him, hold his hand, kiss it, and seat him in her place.
This narration was declared authentic by Imam Ibn Hibban رحمه الله
and Imam Hakim رحمه الله
. Hafiz Dhahabi رحمه الله agreed with them. That is, standing up for reception is permissible. Although this narration appears to contradict those hadiths that forbid standing up, reconciliation and harmonization between them is possible:
❀ Allama Ibn Qayyim رحمه الله
writes:
المنهي عنه القيام للرجل، وأما القيام إليه للتلقي إذا قدم؛ فلا بأس به، وبهذا تجتمع الأحاديث
Standing up for a person (out of reverence) is blameworthy, but standing up to welcome someone who arrives is not objectionable. This reconciles all the hadiths.
❀ Sayyiduna Jabir bin Abdullah رضي الله عنه narrates:
اشتكى رسول الله صلى الله عليه وسلم، فصلينا وراءه وهو قاعد، وأبو بكر يسمع الناس تكبيره، فالتفت إلينا فرآنا قياما، فأشار إلينا، فقعدنا، فصلينا بصلاته قعودا، فلما سلم؛ قال: إن كدتم آنفا لتفعلون فعل فارس والروم، يقومون على ملوكهم، وهم قعود، فلا تفعلوا، انتموا بأئمتكم إن صلى قائما فصلوا قياما، وإن صلى قاعدا؛ فصلوا قعودا
The Noble Prophet صلى الله عليه وسلم became ill. We prayed behind him while he was sitting, and Sayyiduna Abu Bakr رضي الله عنه conveyed the takbir loudly to the people. The Prophet صلى الله عليه وسلم looked towards us and felt that we were standing, so he signaled us to sit. We sat and prayed behind him while sitting. After the salam, he said: You have just acted like the Persians and Romans, who stand before their kings while the king remains seated. Do not treat your Imam like that. If he prays standing, you pray standing; if he prays sitting, you pray sitting.
❀ Sharh Sahih Muslim by Hafiz Nawawi رحمه الله
says:
فيه النهي عن قيام الغلمان والتباع على رأس متبوعهم الجالس لغير حاجة، وأما القيام للداخل إذا كان من أهل الفضل والخير؛ فليس من هذا، بل هو جائز قد جاءت به أحاديث، وأطبق عليه السلف والخلف
The prohibition mentioned in the hadith concerns standing unnecessarily by small children and servants near their masters’ heads while they (kings, etc.) are seated. The standing that occurs upon the arrival of people of virtue and goodness is not included; rather, it is permissible. There are hadiths about this, and the Salaf and Khalaf agree on its permissibility.
❀ Shaykh al-Islam Ibn Taymiyyah رحمه الله
says:
في هذا الحديث أنه أمرهم بترك القيام الذى هو فرض فى الصلاة، وعلل ذلك بأن قيام المأمومين مع قعود الإمام يشبه فعل فارس والروم بعظمائهم، فى قيامهم وهم قعود، ومعلوم أن المأموم إنما نوى أن يقوم لله لا لإمامه، وهذا تشديد عظيم فى النهي عن القيام للرجل القاعد، ونهي أيضا عما يشبه ذلك، وإن لم يقصد به ذلك، ولهذا نهي عن السجود لله بين يدي الرجل، وعن الصلاة إلى ما قد عبد من دون الله، كالنار ونحوها، وفي هذا الحديث أيضا نهي عما يشبه فعل فارس والروم، وإن كانت نيتنا غير نيتهم، لقوله: فلا تفعلوا
The standing whose abandonment is commanded in this hadith is obligatory in prayer. The reason given is that the followers standing while the Imam is sitting resembles the Persians and Romans, who stand to honor their dignitaries while their kings sit. It is certain that the follower stands for Allah, not for the Imam. There is a very strict prohibition against standing for a seated person, and the reason for this prohibition is also the resemblance to the Persians and Romans, even if the intention is not the same. For this reason, prostrating to anyone besides Allah is forbidden, and turning towards false deities in prayer is also prohibited, such as fire and similar things. Thus, the prohibition mentioned in this hadith refers to resembling the Persians and Romans, even if our intention is not like theirs, because the Prophet صلى الله عليه وسلم forbade doing so.
❀ Allama Ibn Qayyim رحمه الله
writes:
حمل أحاديث النهي على مثل هذه الصورة ممتنع، فإن سياقها يدل على خلافه، وأنه صلى الله عليه وسلم كان ينهى عن القيام له إذا خرج عليهم، ولأن العرب لم يكونوا يعرفون هذا، وإنما هو من فعل فارس والروم، ولأن هذا لا يقال له قيام للرجل، إنما هو قيام عليه ففرق بين القيام للشخص المنهي عنه، والقيام عليه المشبه لفعل فارس والروم، والقيام إليه عند قدومه الذى هو سنة العرب، وأحاديث الجواز تدل عليه فقط
It is not possible to apply the prohibitory hadiths to such a case because the context of this hadith contradicts it. Also, the Prophet صلى الله عليه وسلم forbade it when he visited everyone, and this method was not known among the Arabs. It was only the custom of the Persians and Romans. Moreover, it is not called standing up for a person but standing before a person. Therefore, standing up for a person, which is forbidden and resembles the act of Persians and Romans, and standing up upon the arrival of a person, which is the Arab custom, are two different things. The hadiths that prove the permissibility of standing relate only to the latter standing.
Warnings:
Amr ibn al-Sa’ib, may Allah have mercy on him, narrates that I heard this hadith that one day the Messenger of Allah, peace be upon him, was sitting when his foster father came. The Prophet, peace be upon him, spread a part of his cloak for him. He sat on it. Then the Prophet’s foster mother came, so the Prophet, peace be upon him, spread the other side of the cloak for her. She sat on it. Then the Prophet’s foster brother came. The Noble Prophet, peace be upon him, stood up and seated him in front of him.
It is weak due to being mursal.
❀ Sayyida Umm Fadl, may Allah be pleased with her, narrates:
أتى النبى صلى الله عليه وسلم، فلما رآه أى العباس، قام إليه وقبل ما بين عينيه، ثم أقعده عن يمينه
The Noble Prophet, peace be upon him, came. When Sayyiduna Abbas, may Allah be pleased with him, saw him, he stood up to welcome him, kissed his forehead, and seated him on the right side.
It is a fabricated narration. Hafiz al-Dhahabi, may Allah have mercy on him, declared it false.
❀ Hafiz al-Dhahabi, may Allah have mercy on him, writes about Ahmad ibn Rushdain Hilali:
هو الذى اختلقه بجهل
He fabricated this narration out of ignorance.
Imam Ibn Hibban, may Allah have mercy on him, mentioned him in Al-Thiqat
. This is his leniency.
Weak Desires and Their Elimination:
It is said that the Companions, may Allah be pleased with them, used to stand out of respect for the Prophet Muhammad, peace be upon him.
❀ Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates:
كان رسول الله صلى الله عليه وسلم يجلس معنا فى المسجد يحدثنا، فإذا قام قمنا قياما حتى نراه قد دخل بعض بيوت أزواجه
The Messenger of Allah, peace be upon him, was sitting with us in the mosque talking. When he stood up, we also stood and remained standing until we saw him enter the house of one of his pure wives.
The chain of narration is weak. About Hilal ibn Abi Hilal Al-Madani, Imam Ahmad ibn Hanbal, may Allah have mercy on him, says:
لا أعرفه
I do not recognize him.
Imam Ibn Shahin, may Allah have mercy on him, says:
لا أعرفه
I do not know him.
Hafiz Al-Dhahabi, may Allah have mercy on him, says:
لا يعرف
He is unknown.
Hafiz Ibn Hajar, may Allah have mercy on him, called him acceptable (majhool al-hal).
Only Imam Ibn Hibban, may Allah have mercy on him, mentioned him among the trustworthy
, so he is of unknown status.
❀ Hafiz Ibn Hajar Al-Asqalani, may Allah have mercy on him
, says:
الذي يظهر لي فى الجواب أن يقال: لعل سبب تأخيرهم حتى يدخل لما يحتمل عندهم من أمر يحدث له حتى لا يحتاج إذا تفرقوا أن يتكلف استدعاءهم، ثم راجعت سنن أبى داود، فوجدت فى آخر الحديث ما يؤيد ما قلته، وهو قصة الأعرابي الذى جبذ رداءه صلى الله عليه وسلم، فدعا رجلا فأمره أن يحمل له على بعيره تمرا وشعيرا، وفي آخره: ثم التفت إلينا، فقال: انصرفوا رحمكم الله تعالى
What comes to my mind is that the reason the Companions, may Allah be pleased with them, remained standing until the Prophet, peace be upon him, entered his house was perhaps because they considered the possibility that after they left, the Prophet might need to call them again for some matter, and they did not want him to have to trouble himself. Then I referred to Sunan Abi Dawood, and at the end of this hadith, I found words that support this view. It is the incident of the Bedouin who pulled the blessed cloak of the Prophet, peace be upon him. The Prophet called a man and ordered him to load dates and barley on the Bedouin’s camel. At the end of this hadith, it says that then the Prophet turned to us and said: May Allah have mercy on you, now you may go.
❀ Mulla Ali Qari, may Allah have mercy on him
, writes:
لعلهم كانوا ينتظرون رجاء أن يظهر له حاجة إلى أحد منهم، أو يعرض له رجوع إلى الجلوس معهم، فإذا أيسوا؛ تفرقوا، ولم يقعدوا لعدم حلاوة الجلوس بعده عليه السلام
They waited in hope that perhaps the Prophet, peace be upon him, might need something from someone or intended to come back again. When they became disappointed, they left. They did not sit again because after the Prophet, peace be upon him, the sweetness of the gathering ended.
Therefore, saying that the Companions, may Allah be pleased with them, stood out of respect for the Prophet, peace be upon him, is not correct. Moreover, using this as evidence to stand during sending blessings (Salawat) or out of respect for mentioning the Prophet, peace be upon him, is utterly wrong.
❀ Sayyiduna Abu Jahifah, may Allah be pleased with him, narrates:
لما قدم جعفر من هجرة الحبشة؛ تلقاه النبى صلى الله عليه وسلم فعانقه، وقبل ما بين عينيه، وقال: ما أدري بأيهما أنا أسر؛ بفتح خيبر أو بقدوم جعفر؟
When Ja’far, may Allah be pleased with him, returned from the migration to Abyssinia, the Prophet, peace be upon him, welcomed him, kissed his forehead, and said: I do not know which of two things brings me more joy, the victory of Khaybar or the arrival of Ja’far, may Allah be pleased with him.
❀ The chain is weak. About Ahmad ibn Khalid Harani, Imam Darqutni, may Allah have mercy on him, says:
ضعيف، ليس بشيء، ما رأيت أحدا أثنى عليه
He is weak. Worthless. I have never seen anyone praise him.
❀ Hafiz Al-Dhahabi, may Allah have mercy on him, writes:
واه
Weak.
Regarding his follower Anas ibn Muslim, Hafiz Qushaymi, may Allah have mercy on him, writes:
لم أعرفه
I could not recognize him.
Another narrator, Uthman ibn Muhammad ibn Uthman, also followed him.
There is no established statement confirming his reliability either, so this narration is also weak.
❀ About Ikramah ibn Abi Jahl, may Allah be pleased with him:
لما بلغ باب رسول الله صلى الله عليه وسلم استبشر، ووثب له رسول الله صلى الله عليه وسلم قائما على رجليه، فرحا بقدومه
When he reached the door of the Messenger of Allah, peace be upon him, the Prophet was very happy and quickly stood up on his feet out of joy for his arrival.
It is a fabrication. Muhammad ibn Umar Al-Waqidi is considered weak and abandoned by the majority of hadith scholars. His teacher Abu Bakr ibn Abdullah ibn Abu Subrah is a fabricator and liar.
❀ Imam Ahmad ibn Hanbal, may Allah have mercy on him, says:
يضع الحديث
He used to fabricate hadiths.
Sayyida Aisha, may Allah be pleased with her, narrates that when Sayyiduna Zaid ibn Harithah, may Allah be pleased with him, came between them, the Prophet, peace be upon him, was in my chamber. He knocked on the door:
قام إليه رسول الله صلى الله عليه وسلم عريانا يجر ثوبه، والله، ما رأيته عريانا قبله ولا بعده، فاعتنقه وقبله
The Messenger of Allah, peace be upon him, stood up to receive him while adjusting his clothes without being fully dressed. By Allah! I have never seen him meet anyone without being fully dressed before or after this. He embraced him and kissed him.
The narration is weak.
① Ibrahim ibn Yahya ibn Muhammad is a narrator who fabricates hadith.
② Yahya ibn Muhammad ibn ‘Ibad Al-Madani is a weak fabricator. Hafiz Ibn Hajar, may Allah have mercy on him, writes:
كان ضريرا يتلقن
He was blind and used to accept people’s statements.
③ Muhammad ibn Ishaq Al-Madani is a fabricator.
④ Imam Al-Zuhri, may Allah have mercy on him, is also a fabricator.
Neither specified hearing (sama’) explicitly, so the narration is weak. In the chain of Tarikh Ibn Asakir
, Muhammad ibn Umar Al-Waqidi is abandoned.
A Problem Presented:
⑤ Sayyiduna Uthman ibn Affan رضي الله عنه narrates that Sayyiduna Abu Bakr Siddiq رضي الله عنه called me:
فقمت إليه، فقلت له: بأبي أنت وأمي، أنت أحق بها
I stood before the Prophet صلى الله عليه وسلم and said: May my parents be sacrificed for you! You have more right to it.
The chain contains an unknown narrator, so it is weak.
⑥ Sayyiduna Sa’d ibn Mu’adh رضي الله عنه was called by the Prophet صلى الله عليه وسلم, so he came riding a mule. When he reached near the mosque, the Prophet صلى الله عليه وسلم said to the Ansar:
قوموا إلى سيدكم
Rise to welcome your chief.
This does not mean to stand in honor of Sa’d رضي الله عنه, who was the chief of his tribe, but rather it meant to stand and help him dismount from the mount, because at that time he was injured. This is supported by the narration in which the Messenger of Allah صلى الله عليه وسلم said:
قوموا إلى سيدكم فأنزلوه، فقال عمر: سيدنا الله عز وجل، قال: أنزلوه، فأنزلوه
Run to your chief and help him dismount. Sayyiduna Umar رضي الله عنه said: Our chief is Allah. He said: Help Sa’d رضي الله عنه dismount. So the Companions رضي الله عنهم helped him down.
Imam Ibn Hibban رحمه الله declared this hadith authentic
.
❀ Hafiz Ibn Hajar رحمه الله, considering the chain Hasan, wrote:
هذه الرواية تخدش فى الاستدلال بقصة سعد على مشروعية القيام المتنازع فيه
These additional words invalidate the argument for standing as a form of honor in the incident of Sayyiduna Sa’d رضي الله عنه.
❀ Imam Muslim رحمه الله states:
لا أعلم فى قيام الرجل للرجل حديثا أصح من هذا، وهذا القيام على وجه البر لا على وجه التعظيم، أمر رسول الله صلى الله عليه وسلم الأنصار أن يقوموا إلى سيدهم
To my knowledge, this hadith is the most authentic regarding standing for a person. However, this standing means standing out of good manners, not as a form of honor. The Prophet صلى الله عليه وسلم commanded the Ansar to run to their chief.
❀ Imam al-Bayhaqi رحمه الله says:
هذا القيام يكون على وجه البر والإكرام، كما كان قيام الأنصار لسعد، وقيام طلحة لكعب بن مالك، ولا ينبغي للذي يقام له أن يريد ذلك من صاحبه، حتى إن لم يفعل يحقد عليه، أو يشكوه، أو يعاتبه
This means standing out of good conduct and respect. It is established that the Ansar stood for Sayyiduna Sa’d رضي الله عنه and Sayyiduna Talhah رضي الله عنه for Sayyiduna Ka’b ibn Malik رضي الله عنه. However, if someone desires that people stand for him and shows displeasure if they do not, then standing for him is not correct.
❀ Shah Waliullah Dehlawi رحمه الله
writes:
عندي أنه لا اختلاف فيها فى الحقيقة، فإن المعاني التى يدور عليها الأمر والنهي مختلفة، فإن العجم كان من أمرهم أن تقوم الخدم بين أيدي سادتهم، والرعية بين أيدي ملوكهم، وهو من إفراطهم فى التعظيم، حتى كاد يتأخم الشرك، فنهوا عنه، وإلى هذا وقعت الإشارة فى قوله عليه السلام: كما يقوم الأعاجم
In my view, there is no contradiction in these hadiths, because the meanings and purposes on which commands and prohibitions depend differ. The custom of non-Arabs was that servants stood before their masters and subjects before their kings. This was an exaggeration in honor and had connections to shirk. Therefore, the Companions رضي الله عنهم were prohibited from such standing. This is alluded to in the Prophet’s صلى الله عليه وسلم statement: Do not stand like the non-Arabs.
❀ Allama Shams al-Haq Azimabadi رحمه الله
writes:
قد أورد المؤلف فى هذا الباب حديثين دالين على جواز القيام، ثم ترجم بعد عدة أبواب بلفظ: باب الرجل يقوم للرجل يعظمه بذلك، وأورد فيه حديثين يدلان على النهي عن القيام، فكأنه أراد بصنيعه هذا الجمع بين الأحاديث المختلفة فى جواز القيام وعدمه، بأن القيام إذا كان للتعظيم مثل صنيع الأعاجم، فهو منهي عنه، وإذا كان لأجل العلم، والفضل، والصلاح، والشرف، والود، والمحبة، فهو جائز
Imam Abu Dawud رحمه الله brought two hadiths under this chapter indicating the permissibility of standing. Then after several chapters, he created a chapter titled: “A person standing for the honor of another person,” in which he narrated two hadiths that prove the prohibition of standing. It seems he wanted to reconcile the different hadiths about the permissibility and impermissibility of standing by explaining that standing out of honor, as done by non-Arabs, is prohibited, but standing due to knowledge, virtue, goodness, nobility, affection, and love is permissible.
❀ Allama Ghazali رحمه الله
writes:
القيام مكروه على سبيل الإعظام، لا على سبيل الإكرام
Standing with the intention of honor is disliked, but standing as a form of respect is not disliked.
❀ Hafiz Nawawi رحمه الله
states:
أما إكرام الداخل بالقيام، فالذي نختاره أنه مستحب لمن كان فيه فضيلة ظاهرة من علم أو صلاح أو شرف أو ولاية مصحوبة بصيانة، أو له ولادة أو رحم منه ونحو ذلك، ويكون هذا القيام للبر والإكرام والاحترام، لا للرياء والإعظام، وعلى هذا الذى اخترناه استمر عمل السلف والخلف
Standing to honor the one who arrives is recommended in our view, especially if there is apparent virtue such as knowledge, piety, nobility, guardianship based on righteousness, old age, kinship, or similar qualities. This standing should be for goodness, respect, and honor, not for ostentation or honorific exaggeration. This was the practice of the Salaf and Khalaf.
❀ Allama Ibn al-Hajj رحمه الله
states:
لو كان القيام المأمور به لسعد هو المتنازع فيه، لما خص به الأنصار، فإن الأصل فى أفعال القرب التعميم، ولو كان القيام لسعد على سبيل البر والإكرام، لكان هو صلى الله عليه وسلم أول من فعله، وأمر به من حضر من أكابر الصحابة، فلما لم يأمر به، ولا فعله، ولا فعلوه، دل ذلك على أن الأمر بالقيام لغير ما وقع فيه النزاع، وإنما هو لينزلوه عن دابته لما كان فيه من المرض، كما جاء فى بعض الروايات، ولأن عادة العرب أن القبيلة تخدم كبيرها، فلذلك حص الأنصار بذلك دون المهاجرين، مع أن المراد بعض الأنصار لا كلهم، وهم الأوس منهم، لأن سعد بن معاذ كان سيدهم دون الخزرج، وعلى تقدير تسليم أن القيام المأمور به حينئذ لم يكن للإعانة، فليس هو المتنازع فيه، بل لأنه غائب قدم، والقيام للغائب إذا قدم مشروع
If the command to stand for Sa’d رضي الله عنه was an honorific standing, then the Ansar would not have been specifically singled out, because in matters of virtue, generality is the rule. If standing for Sa’d رضي الله عنه was for virtue and respect, then the Prophet صلى الله عليه وسلم would have done it himself first and commanded the senior Companions رضي الله عنهم present to do so. Since he neither commanded nor did it himself, nor did the Companions رضي الله عنهم, it is understood that this command to stand was not for honor but only to help Sa’d رضي الله عنه dismount because he was ill at that time, as some narrations indicate. It was the Arab custom that the entire tribe served their chief. This is why the Prophet صلى الله عليه وسلم gave this command only to the Ansar, not the Muhajirin. Moreover, it did not mean all the Ansar but some of them, namely the tribe of Aws, because Sa’d ibn Mu’adh رضي الله عنه was the chief of Aws, not Khazraj. If it is accepted that the command to stand was not for assistance, it still cannot be an honorific standing because it was due to the arrival of an absent person, and standing for someone arriving is legally permissible.
If this standing is interpreted as out of respect, it is also considered permissible by us.
❀ Imam Hammad ibn Zayd رحمه الله says:
كنا عند أيوب، فجاء يونس، فقال حماد: قوموا لسيدكم، أو قال: لسيدنا
We were with Imam Ayyub al-Sakhtiyani رحمه الله. Imam Yunus رحمه الله came, and Imam Hammad رحمه الله said: Stand for your chief, or he said: Stand for our chief.
❀ Sayyiduna Ka’b ibn Malik رضي الله عنه says:
قام إلى طلحة بن عبيد الله يهرول حتى صافحني وهنأني، والله، ما قام إلى رجل من المهاجرين غيره
Sayyiduna Talhah ibn Ubaydullah رضي الله عنه came running to welcome me, shook my hand, and congratulated me. By Allah! None of the Muhajirin stood to welcome me except him.
This standing was for the purpose of welcome, which is permissible and lawful.
Standing for the Funeral:
Sayyiduna Abdullah bin Amr bin Al-As رضي الله عنهما narrates that a person asked the Prophet Muhammad صلی اللہ علیہ وسلم whether one should stand for the funeral of a disbeliever. The Prophet صلی اللہ علیہ وسلم said:
نعم، قوموا لها، فإنكم لستم تقومون لها، إنما تقومون إعظاما للذي يقبض النفوس
Yes! Stand when you see it, because you do not stand out of respect for the dead body, but rather out of respect for the One who takes the souls.
Imam Ibn Hibban رحمه الله
and Imam Hakim رحمه الله
have declared this hadith authentic. Hafiz Dhahabi رحمه الله has agreed with them.
Hafiz Haythami رحمه الله says:
رجال أحمد ثقات
The narrators of Musnad Ahmad are trustworthy.
Its narrator Rabee’ bin Saif Ma’afiri is considered reliable and hasan (good) by the majority.
❀ Imam Tabrani رحمه الله states:
إنما تقومون لمن معها من الملائكة
You stand because of the angels who are with him.
❀ Sayyiduna Abu Hurairah رضي الله عنه narrates:
مر على النبى صلى الله عليه وسلم بجنازة، فقام وقال: قوموا، فإن للموت فزعا
A funeral passed by the Prophet Muhammad صلی اللہ علیہ وسلم, so he stood up and said: Stand up, because there is a fear of death.
Hafiz Haythami رحمه الله has graded its chain as Hasan.
❀ Hafiz Busiri رحمه الله says:
هذا إسناد صحيح، رجاله ثقات
The chain is authentic and its narrators are trustworthy.
❀ Hafiz Ibn Hajar رحمه الله
applies all these hadiths:
لأن القيام للفزع من الموت فيه تعظيم لأمر الله، وتعظيم للقائمين بأمره فى ذلك، وهم الملائكة
Standing due to the severity of death is actually out of respect for Allah’s command and the angels appointed by Him.
Standing upon seeing a funeral is permissible and recommended. Its obligation has been abrogated, while the recommendation remains.
Warning:
Mufti Ahmad Yar Khan Naeemi, may Allah have mercy on him
, writes:
Standing up at the mention of the Prophet Muhammad, peace be upon him, is the practice of the pious predecessors.
There is absolutely no proof of this from any companion, follower, or follower of the follower.
He also writes:
The Shariah has not prohibited it, and the common Muslims of every country consider it a virtuous act, and whatever a Muslim considers good is also good in the sight of Allah.
This argument is by no means worthy of consideration that since an act is not prohibited, therefore it is permissible. In Shariah rulings, the permission and approval of Allah and His Messenger, peace be upon him, are necessary.
Did the companions, may Allah be pleased with them, the great Imams, may Allah have mercy on them, and the pious predecessors, may Allah have mercy on them, practice this? Did they also consider it good? If the answer is yes, then this act will be good in the sight of Allah; otherwise, there is no doubt about it being an innovation.
It is not correct to prove innovations from general evidences because innovations do not fall under general evidences. Secondly, this creates suspicion about the predecessors that they did not understand those evidences which later generations have understood.
Warning
Sayyiduna Anas bin Malik رضي الله عنه narrates that the Prophet Muhammad صلی اللہ علیہ وسلم described the journey of Mi’raj:
مررت على موسى، وهو يصلي فى قبره
I passed by Musa عليه السلام, and he was standing in his grave praying.
Regarding Sayyiduna Ibrahim عليه السلام, he said:
إذا إبراهيم قائم يصلي
Ibrahim عليه السلام was standing praying.
Regarding Sayyiduna Isa عليه السلام, he said:
إذا عيسى ابن مريم قائم يصلي
Isa ibn Maryam عليه السلام was standing praying.
From this, it is inferred:
That offering salutations and peace (Durood and Salaam) while standing upon the Prophet Muhammad صلی اللہ علیہ وسلم is the Sunnah of the Prophets عليه السلام. The word صلوٰة here does not mean prayer (Salah), but rather sending salutations and peace, because the word صلوٰة is not used only for prayer, but also for sending mercy, praising, and reciting salutations and peace.
It is noted that indeed the word صلوٰة has many meanings, but interpreting it as salutations and peace in the above Ahadith is a result of unfamiliarity with Arabic, a distortion of the meaning of the Hadith, and also contradicts the understanding of the pious predecessors (Salaf-e-Salih). Here, the word صلوٰة cannot mean salutations and peace because none of the Salaf-e-Salih ever explained it with this meaning. How could they? They were people of knowledge and piety. The word صلوٰة only means salutations and peace when it is followed by “علی” (upon). The Ahadith about the Prophets عليه السلام use the phrase قَائِمٌ يُصَلِّي فِي قَبْرِهِ (standing praying in his grave), not قائم يصلي عليه فى قبره.
❀ Allama Abdul Ra’oof Munawi رحمه الله writes:
أى يدعو ويثني عليه ويذكره، فالمراد الصلاة اللغوية، وهى الدعاء والثناء، وقيل المراد الشرعية، وعليه القرطبي
They were praying, praising Allah Almighty and mentioning Him. Therefore, the intended meaning here is the literal meaning of صلوٰة, which means supplication and praise. Another opinion is that the intended meaning here is the obligatory prayer (Salah). Allama Qurtubi رحمه الله holds the same view.
Apart from the Prophets عليه السلام, it is also established that other people pray in their graves. Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
The believer will be told in the grave: Sit down, so he will sit. He will be shown the sun setting. He will be asked: What do you think about those who were sent? Is testimony required? He will say:
دعوني حتى أصلي، فيقولون: إنك ستفعل، فأخبرنا عما نسألك عنه
Leave it, I will pray. The angels will say: Pray, but first answer the question.
Imam Hakim رحمه الله declared it authentic according to Imam Muslim’s conditions. Hafiz Dhahabi رحمه الله agreed with him. Hafiz Haithami رحمه الله
said its chain is Hasan.
Imam Thabit Banani رحمه الله used to say:
اللهم إن كنت أعطيت أحدا أن يصلي لك فى قبره، فأعطني ذلك
O Allah! If You have granted anyone the ability to worship You in his grave, then grant me this ability as well.
From this great Tabi’i’s statement, it is also clear that the meaning of صلوٰة in the grave is indeed prayer, not salutations or the like.
Readers! Now the issue has become clear that indeed this contradicts the Salaf-e-Salih رحمهم الله, because if these evidences meant salutations, the Salaf-e-Salih رحمهم الله would certainly have explained it.
❀ Allama Ibn al-Hajj رحمه الله
writes:
ما حدث بعد السلف رضي الله عنهم لا يخلو إما أن يكونوا علموه، وعلموا أنه موافق للشريعة ولم يعملوا به، ومعاذ الله أن يكون ذلك، إذ إنه يلزم منه تنقيصهم وتفضيل من بعدهم عليهم، ومعلوم أنهم أكمل الناس فى كل شيء، وأشدهم اتباعا، وإما أن يكونوا علموه وتركوا العمل به، ولم يتركوه إلا لموجب أوجب تركه، فكيف يمكن فعله؟ هذا مما لا يتحلل، وإما أن يكونوا لم يعلموه، فيكون من ادعى علمه بعدهم أعلم منهم، وأعرف بوجوه البر وأحرص عليها، ولو كان ذلك خيرا لعلموه ولظهر لهم، ومعلوم أنهم أعقل الناس وأعلمهم
Whatever appeared after the Salaf-e-Salih رضي الله عنهم is not free from three conditions: Either the Salaf knew about it and knew it was in accordance with the Shariah, but they did not practice it. May Allah forbid! This is impossible because it would imply the inferiority of the Salaf and the superiority of those who came after them, while it is known that the Salaf were the most perfect in everything and foremost in following the Shariah. Or they knew about it but did not practice it and abandoned it for a reason that made abandoning it obligatory, so how could it be practiced? This is among the things that are not permissible. Or they did not know about it at all, so whoever claims knowledge after them will be more knowledgeable, more aware of the ways of righteousness, and more eager to practice it. If it were a good deed, the Salaf would have known it and it would have been apparent to them. It is certain that they were the most intelligent and knowledgeable.
Conclusion:
It is not permissible to stand up to send blessings (Durood) upon hearing the mention of the Prophet Muhammad ﷺ; rather, it is an innovation (Bid’ah). If this were a virtuous act, the Companions (may Allah be pleased with them), the Followers (may Allah have mercy on them), and the Imams of the religion (may Allah have mercy on them) would certainly not have neglected it.
