that you find among them those who love this standing which leads them to the fire, due to the absence of reminders, which is the standing itself. On the contrary, if you look at a society like ours today, accustomed to the mentioned standing, this habit, especially with its continuation, serves as a reminder. Then the soul yearns for it and desires it until it loves it, and when it loves it, it perishes. Thus, it is an act of cooperation in righteousness and piety to abandon this standing, even for those whom we think do not love it, fearing that our standing for them might lead them to love it, thereby assisting them in destroying themselves, which is not permissible. Among the evidences witnessing this is that you see some people of knowledge, who are thought to have good character, their spirits change if they notice someone who did not stand for them. This is if they do not become angry with him and accuse him of lack of manners, and forewarn him of being deprived of the blessings of knowledge due to his alleged disrespect for its people. Rather, there are those among them who invite others to stand and deceive them with statements like, "You do not stand for me as a body of bone and flesh, but you stand for the knowledge in my chest!" As if the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) did not have knowledge! Because the Companions did not stand for him, or that the Companions did not honor him with the appropriate reverence! Would any Muslim say this or that? Because of this ḥadīth and others, a group of scholars went to prohibit standing for others as mentioned in "al-Fatḥ" (11/41). Then it said: "The summary of what is transmitted from Mālik is the disapproval of standing, as long as the one for whom it is done has not sat down, even if he is busy with himself. He was asked about a woman who goes to great lengths to honor her husband, meeting him and removing his clothes, and standing until he sits? He said: As for meeting him, there is no harm in it, but standing until he sits is not allowed, for this is the action of tyrants, and it was disapproved by ʿUmar ibn ʿAbd al-ʿAzīz." I say: There is nothing in the chapter that contradicts the indication of this ḥadīth at all. Those who disagreed and went to the permissibility of this standing, even recommending it, relied on some ḥadīths, some of which are authentic and some weak, and all, upon examination of their chains and texts, do not suffice as evidence for that. An example of the first category is the ḥadīth "Stand for your master." The response to it has already been mentioned