under number (67), the strongest evidence being that it has been authenticated with the addition: "then seat him," so refer to it. An example of the second category is the ḥadīth of his (ṣallá Allāhu ʿalayhi wa-sallam) standing when his foster brother approached him, and he seated him before him. This ḥadīth is weak with a broken isnād, and even if it were authentic, it would not serve as evidence either. I have explained all of this in "al-Aḥādīth al-Ḍaʿīfah" (1148).
برقم (٦٧) من وجوه أقواه أنه صح بزيادة: " فأنزلوه " فراجعه. ومن أمثلة القسم الآخر حديث قيامه ﷺ حين أقبل عليه أخوه من الرضاعة فأجلسه بين يديه. فهو حديث ضعيف معضل الإسناد، ولو صح فلا دليل فيه أيضا وقد بينت ذلك كله في " الأحاديث الضعيفة " (١١٤٨) .
"There was no person in the world more beloved to them to see than the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), and when they saw him, they would not stand for him, because they knew of his dislike for that." It was recorded by al-Bukhārī in "al-Adab al-Mufrad" (946), al-Tirmidhī (2/125), al-Ṭaḥāwī in "Mushkil al-Āthār" (2/39), Aḥmad (3/132), and Abū Yaʿlá in "Musnad" (folio 183/2), and the wording is his, from various chains from Ḥammād ibn Salamah from Ḥumayd from Anas. Al-Tirmidhī said: "A ḥasan ṣaḥīḥ gharīb ḥadīth from this route." I say: Its isnād is authentic according to the criteria of Muslim. This ḥadīth supports what the previous ḥadīth indicated regarding the prohibition of standing for honor, because if standing were a legislated form of honor, he (ṣallá Allāhu ʿalayhi wa-sallam) would not have disliked it from his Companions, as he is the most deserving of honor, and they are the most knowledgeable of his rights, peace and blessings be upon him. Moreover, since the Messenger (ṣallá Allāhu ʿalayhi wa-sallam) disliked this standing for him from his Companions, it is incumbent upon a Muslim—especially if he is among the people of knowledge and exemplary conduct—to dislike it for himself in emulation of him (ṣallá Allāhu ʿalayhi wa-sallam), and to dislike it for others among the Muslims, as he (ṣallá Allāhu ʿalayhi wa-sallam) said: "None of you truly believes until he loves for his brother what he loves for himself of good," so no one should stand for him, nor should he stand for anyone, rather their dislike for this standing is more appropriate for them
- " ما كان في الدنيا شخص أحب إليهم رؤية من رسول الله ﷺ وكانوا إذا رأوه لم يقوموا له، لما كانوا يعلمون من كراهيته لذلك ". أخرجه البخاري في " الأدب المفرد " (٩٤٦) والترمذي (٢ / ١٢٥) والطحاوي في " مشكل الآثار " (٢ / ٣٩) وأحمد (٣ / ١٣٢) وأبو يعلى في " مسنده " (ق ١٨٣ / ٢) واللفظ له من طرق عن حماد بن سلمة عن حميد عن أنس به. وقال الترمذي: " حديث حسن صحيح غريب من هذا الوجه ". قلت: وإسناده صحيح على شرط مسلم. وهذا الحديث مما يقوي ما دل عليه الحديث السابق من المنع من القيام للإكرام لأن القيام لو كان إكراما شرعا، لم يجز له ﷺ أن يكرهه من أصحابه له، وهو أحق الناس بالإكرام، وهم أعرف الناس بحقه عليه الصلاة والسلام. وأيضا فقد كره الرسول ﷺ هذا القيام له من أصحابه، فعلى المسلم - خاصة إذا كان من أهل العلم وذوي القدوة - أن يكره ذلك لنفسه اقتداء به ﷺ، وأن يكره لغيره من المسلمين لقوله ﷺ: " لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه من الخير "، فلا يقوم له أحد، ولا هو يقوم لأحد، بل كراهتهم لهذا القيام أولى بهم