in "his Musnad" (p. 77/2), from the ḥadīth of Abū Saʿīd al-Khudrī: "that the people of Qurayẓah submitted to the judgment of Saʿd, so the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) sent for him. When he came, he said: Stand up for your leader, or he said: your best one. He sat by the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), who said: These people have submitted to your judgment. He said: I judge that their fighters be killed and their offspring be taken captive. He [the Prophet] said: You have judged with the judgment of the King." Two benefits: 1—The narration of this ḥadīth is well-known with the wording: "for your leader," but the narration in the two ḥadīths, as you saw, is: "to your leader." I do not know of any basis for the first wording, and it has resulted in a fiqh error, which is using it as evidence for the recommendation of standing for the one who arrives, as Ibn Baṭṭāl and others did. Al-Ḥāfiẓ Muḥammad ibn Nāṣir Abū al-Faḍl said in "al-Tanbīh ʿalá al-Alfāẓ allatī Waqaʿa fī Naqlihā wa-Ḍabṭihā Taṣḥīf wa-Khaṭaʾ fī Tafsīrihā wa-Maʿānīhā wa-Taḥrīf fī Kitāb al-Gharībayn ʿan Abī ʿUbayd al-Harawī" (p. 17/2): Among these is what he mentioned in this chapter about mentioning the leader, and he said as he said to Saʿd when he said: "Stand up for your leader." He meant the best among you. I said: What is known is that he said: "Stand up to your leader." He (ṣallá Allāhu ʿalayhi wa-sallam) said this to a group of the Anṣār when Saʿd ibn Muʿādh came, carried on a donkey while he was wounded... meaning, lower him and carry him, not stand for him, as standing for him was intended for the leader and the one who was foremost among them, even if someone else was better than him." 2—It is well-known to use this ḥadīth as evidence for the legitimacy of standing for the one who enters, and if you reflect on the context of the story, it becomes clear to you that this is a weak argument for many reasons, the strongest of which is his (ṣallá Allāhu ʿalayhi wa-sallam) saying "Lower him," which is a definitive text that the command to stand to Saʿd was only to lower him because he was ill. Therefore, al-Ḥāfiẓ said: "This addition undermines using the story of Saʿd as evidence for the legitimacy of the disputed standing. Al-Nawawī used it as evidence in (Kitāb al-Qiyām)..."