The  Islamic  Perspective  on  Standing  up  for  
a  Magistrate  or  Judge    
                                                                                                                           
Prepared  by  
Brothers  Behind  Bars  Inc.  
   
 The  Islamic  Perspective  on  Standing  up  for  a  Magistrate  or  Judge  

The  Islamic  Perspective  on  Standing  up  for  a  Magistrate  or  Judge  
-­‐  Brothers  Behind  Bars  Inc.  

Table  of  Contents  

INTRODUCTION   3  

CHAPTER  1:  WHO  TO  TAKE  YOUR  DEEN  FROM?   3  

CHAPTER  2:  CAN  WE  STAND?   6  

CHAPTER  3:  WHAT  IS  TAGHUT?   11  

CHAPTER  4:  TO  STAND  OR  NOT  TO  STAND?   13  

CONCLUSION   17  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 The  Islamic  Perspective  on  Standing  up  for  a  Magistrate  or  Judge  

Introduction  
 
Dear  readers,  
 
In  recent  times  Muslims  living  in  Australia  have  found  themselves  in  an  
enormous  predicament  regarding  entering  the  courthouses  of  the  disbelievers.  
The  question  of  standing  up  in  court  for  a  judge  has  become  all  too  common.  
There  have  been  multiple  times  when  brothers  and  sisters,  who  are  on  the  true  
understanding  of  the  Salaf,  have  refused  to  stand  for  the  judge  based  on  the  
belief  that  it  is  not  permissible  to  stand  out  of  veneration  to  anyone.  
 
Media  outlets  have  been  quick  to  pounce  on  such  cases  in  order  to  drum  up  the  
usual  front-­‐page  hysteria.  Unfortunately,  some  local  imams  buckled  under  this  
‘pressure’  and,  in  an  effort  to  avoid  any  confrontation,  have  flown  the  white  flag  
of  defeat,  turning  away  from  the  dignity  of  Islam  and  bowing  their  heads  to  the  
disbelievers.  The  aforementioned  imams  have  joined  the  pernicious  media  in  the  
condemnation  of  fellow  Muslims,  issuing  verdicts  that  such  actions  are  wrong,  
and  that  Muslims  should  stand  in  court  out  of  respect  for  the  judge  and  the  law  of  
the  land.  

Chapter  1:  Who  to  take  Your  Deen  from?  

 
We  learn  from  the  Quran  the  evil  traits  of  Pharaoh.  He  was  able  to  control  and  
manipulate  the  lives  of  the  people  he  ruled  over,  to  the  extent  that  he  claimed  
Lordship  and  they  (his  people)  did  not  oppose  him  in  the  least.  Allah  informs  us  
of  this  incident  and  the  false  claim  of  Pharaoh;  
"And  (he  pharaoh)  said,  "I  am  your  most  exalted  lord."  (79:24)  
Pharaoh  made  this  claim  and  the  people  bowed  in  prostration  as  they  were  too  
afraid  to  challenge  his  authority.  
There  is  an  Arab  saying  that  Pharaoh  was  asked,  “Who  made  you  a  Firawn?”  He  
responded  by  saying,  “I  made  the  claim,  and  no  one  opposed  me.”  
We  find  today  that  some  Muslims  have  adopted  this  defeatist  attitude  at  the  
hands  of  their  Shuyukh  who  have  sacrificed  their  Tawhid  (monotheism)  in  the  
process.  They  hear  and  obey,  blindly  following  any  order,  word  and  Fatwah  
(religious  verdict)  without  hesitation.  This  is  generally  because  they  believe  he  
(i.e.  the  Shaykh)  is  a  person  of  high  stature  and  is  therefore  above  questioning  
from  a  layperson.  
Undoubtedly,  we  are  ordered  to  respect  and  hold  in  high  esteem  the  True  
Ulemah  (scholars)  of  this  Ummah,  however,  there  is  no  blind  following  of  anyone  
except  The  Prophet  of  Allah  (may  Allah’s  peace  and  blessings  be  upon  him).  Allah  
(swt)  commands  us  in  the  Quran  to  ask  Ahl-­‐thikr  (the  people  of  the  
remembrance  i.e.  the  Scholars)  when  we  do  not  know  something.  

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Allah  says  to  the  meaning,  

".....So  ask  the  People  of  the  Reminder  (Ahlul-­‐thikr)  if  you  do  not  know."  
(Qur'an  16:43)  
But  he  does  not  order  so  without  proof  and  explanation.  Allah  follows  the  above  
ayah  with  his  saying  to  the  meaning:  
"With  clear  signs  and  Books  (We  sent  the  Messengers).  And  we  have  also  
sent  down  unto  you  (O  Muhammad  SAW)  the  reminder  and  the  advice  (the  
Quran),  that  you  may  explain  clearly  to  men  what  is  sent  down  to  them,  and  
that  they  may  give  thought"  (16:44)  
 
It  is  worth  mentioning  here  that  while  there  seems  to  be  an  abyss  of  doubt  about  
this  subject,  keep  in  mind  that  the  Prophet,  Sahabah  (the  companions  of  the  
Prophet)  and  Salaf  (pious  predecessors)  have  taught  us  how  to  seek  clarification  
on  such  issues.  
 
Allah  (SWT)  said  in  the  Quran  Surah  Al  Jumu'ah  verse  5:  
 
“The  likeness  of  those  who  were  entrusted  with  the  (obligation  of  the)  
Taurāt  (Torah)  (i.e.  to  obey  its  commandments  and  to  practice  its  legal  
laws),  but  who  subsequently  failed  in  those  (obligations),  is  as  the  likeness  
of  a  donkey  that  carries  huge  burdens  of  books  (but  understands  nothing  
from  them).  How  bad  is  the  example  (or  the  likeness)  of  people  who  deny  
the  Ayāt  (proofs,  evidences,  verses,  signs,  revelations,  etc.)  of  Allah.  And  
Allah  guides  not  the  people  who  are  Zālimûn  (polytheists,  wrong-­‐doers,  
disbelievers,  etc.)”  (Al-­‐Jumu'ah  62:5)  
 
Allah  (SWT)  said  in  the  Quran  Surah  Al  Baqarah  verse  44:  
 
“Enjoin  you  Al-­‐Birr  (piety  and  righteousness  and  each  and  every  act  of  
obedience  to  Allah)  on  the  people  and  you  forget  (to  practice  it)  yourselves,  
while  you  recite  the  Scripture  [the  Taurāt  (Torah)]!  Have  you  then  no  
sense?”  (Al-­‐Baqarah  2:44)  
 
Allah  (SWT)  said  in  the  Quran  Surah  Al  A'raf  verse  175  to  176:  
 
“And  recite  (O  Muhammad  SAW)  to  them  the  story  of  him  to  whom  We  gave  
Our  Ayāt  (proofs,  evidences,  verses,  lessons,  signs,  revelations,  etc.),  but  he  
threw  them  away,  so  Shaitān  (Satan)  followed  him  up,  and  he  became  of  
those  who  went  astray.  And  had  we  willed,  we  would  surely  have  elevated  
him  therewith  but  he  clung  to  the  earth  and  followed  his  own  vain  desire.  
So  his  description  is  the  description  of  a  dog:  if  you  drive  him  away,  he  lolls  
his  tongue  out,  or  if  you  leave  him  alone,  he  (still)  lolls  his  tongue  out.  Such  
is  the  description  of  the  people  who  reject  Our  Ayāt  (proofs,  evidences,  
verses,  lessons,  signs,  revelations,  etc.).  So  relate  the  stories,  perhaps  they  
may  reflect.”  (Al-­‐A'raf  7:175-­‐176)  
 
It  was  narrated  on  the  authority  of  Abu  Najih  al-­‐Irbad  bin  Sariyah  (ra)  who  said:  
 

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"The  Messenger  of  Allah  (saw)  delivered  an  admonition  that  made  our  hearts  
fearful  and  our  eyes  tearful.  We  said,  "O  Messenger  of  Allah,  it  is  as  if  this  were  a  
farewell  sermon,  so  advise  us."  He  said,  "I  enjoin  you  to  have  Taqwa  of  Allah  and  
that  you  listen  and  obey,  even  if  a  slave  is  made  a  ruler  over  you.  He  among  you  
who  lives  long  enough  will  see  many  differences.  So  for  you  is  to  observe  my  Sunnah  
and  the  Sunnah  of  the  rightly-­‐principled  and  rightly-­‐guided  successors,  holding  on  
to  them  with  your  molar  teeth.  Beware  of  newly-­‐introduced  matters,  for  every  
innovation  (bid'ah)  is  an  error."  
(Abu  Dawud  &  Al-­‐Tirmidhi,  who  says  it,  is  an  authentic  hadith  -­‐  hasan  saheeh)  
 
It  is  of  utmost  importance  that  we  understand  the  Shariah  as  it  was  understood  
by  the  Sahabah,  may  Allah  be  pleased  with  them,  as  they  were  the  pioneers  of  the  
Ummah  a  time  of  Izzah  and  proper  understanding.  Their  understanding  of  the  
Deen  of  al-­‐Islam  is  perfect  as  they  were  present  during  the  era  of  divine  
revelation  received  by  the  Prophet  (saw).  Furthermore,  they  were  his  devoted  
students  who  heard  his  teachings  and  explanations  pertaining  to  the  book  of  
Allah  and  His  Sunnah.  Who  better  to  take  your  Deen  from?  
 
It  is  rather  unfortunate  that  the  ones  who  claim  authority  over  the  Australian  
Muslim  community,  operating  under  titles  like  “Grand  Mufti”  and  “Imams  
Council”,  constantly  echo  the  words  and  desires  of  the  disbelievers  on  this  
subject  (along  with  many  others).  This  obsequious  behaviour  is  hardly  
surprising  given  their  proximity  to  the  government.    
 
It  is  obligatory  for  the  Muslims  to  respect  the  Scholars  of  Islam.  We  must  heed  
the  statement  of  our  beloved  Prophet  Muhammad  (saw)  who  said,  “The  Scholars  
are  the  inheritors  of  the  Prophets.”  [Abu  Dawud  and  Bukhari].  
 
This  and  other  authentic  statements  tell  us  clearly  that  the  Ulemah  do  not  inherit  
Prophethood,  they  are  not  infallible,  they  do  not  perform  miracles  and  they  do  
not  receive  any  revelation  from  the  Angel  Jibrael  (as).    
 
Therefore  these  scholars  inherit  a  series  of  attributes  and  characteristics  that  
were  common  amongst  the  Messengers  of  Allah  (swt)  such  as  being  steadfast  on  
the  truth,  being  at  the  forefront  of  the  struggles  of  their  times,  being  accessible  to  
the  people,  enjoining  righteousness  and  forbidding  vice,  inviting  the  people  
(nations)  to  Tawheed,  educating,  culturing  and  teaching  society.    
 
They  never  compromised  in  their  message  nor  did  they  ally  themselves  with  any  
tyrannical  or  oppressive  system.  Rather  they  sacrificed  their  lives  to  promote  
and  make  the  word  of  Allah  (swt)  supreme.    
 
Below  are  some  statements  that  serve  as  a  stern  warning  to  Muslim  leaders  who  
keep  close  relations  with  the  ruling  parties:  
 
Ibn  Abbas  (ra)  reported  that  the  Prophet  (saw)  said,  “Whoever  lives  in  the  desert  
becomes  rough  (harsh),  whoso  follows  the  game  (hunt)  becomes  careless,  and  
whoso  comes  to  the  ruler  falls  into  Fitna.”  [Abu  Dawood  and  Tirmidhi]  
 

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Abu  Hurairah  (ra)  reported  that  Muhammad  (saw)  said,  “Whenever  a  person  
becomes  closer  to  a  ruler  he  will  be  further  away  from  Allah.”  [Ahmad]  
 
Abu  Hurairah  (ra)  reported  that  Muhammad  (saw)  said,  “One  of  the  most  hated  
creation  to  Allah  is  the  scholar  who  keeps  visiting  the  government  and  the  people  
who  work  in  the  streets  (i.e.  smaller  departments).”  
 
Abu  Hurairah  (ra)  reported  that  Muhammad  (saw)  said,  “The  most  hated  Qarees  
(Quran  Reciters)  to  Allah  are  those  who  visit  the  rulers.”  [Ibn  Majah]  Abu  Hurairah  
(ra)  reported  that  Muhammad  (saw)  said,  “If  you  see  a  scholar  mixing  with  a  ruler  
regularly  be  aware  that  this  man  is  a  thief.”  [Daylami  Musnad  Firdows]  
 
Some  may  believe  that  their  “shuyukh”,  “scholars”  and  “muftis”  are  in  fact  doing  
the  same  thing  as  the  Prophet  when  he  met  with  the  mushrikeen  (polytheists)  of  
Quraysh.  Do  not  be  fooled  by  such  comparisons—the  Prophet  met  with  them  to  
call  to  Tawheed  and  the  deen  of  al-­‐Islam,  not  to  work  with  them  or  water  it  down!  
 
If  anyone  still  harbours  doubts  concerning  this  issue  then  please  read  some  of  
the  counter-­‐arguments  presented  by  the  Sahabah  (ra)  themselves:  
 
The  statements  of  the  Sahabah  are  a  binding  proof  (Hujjah)  for  all  of  us  and  we  
are  not  allowed  to  differ  with  people  who  have  attained  citizenship  of  Paradise.  
Abdullah  ibn  Masud  (ra)  said,  “There  will  be  on  the  doors  of  the  rulers  (doors  of  
the  state)  and  its  departments  a  lot  of  Fitnah.  You  will  never  receive  anything  from  
their  authority  except  that  they  will  take  away  something  similar  from  your  Deen.”  
[Bayhaqi]  
 
Abdullah  Ibn  Masud  (ra)  said,  “Whoever  wants  to  protect,  respect,  honour  his  Deen  
he  should  not  go  and  accompany  rulers  those  whom  he  will  have  seclusion  with,  
like  the  foreign  woman  (i.e.  khalwah  (one  to  one)),  those  he  will  compromise  with  
and  who  follow  Hawa  (desires).”  [Saheeh  Sahabi]  
 
Abdullah  Ibn  Masud  (ra)  said,  “A  man  will  enter  the  ruler  (e.g.  sit,  eat,  talk,  give  
him  greetings,  take  a  photo  with  him  etc.)  With  his  Deen  and  he  will  walk  away  
without  his  Deen.”  [Bukhari’s  Tareekh  &  Saheeh  Sahabi]  
 
Finally  we  would  like  to  mention  the  Hadith  of  the  Prophet  (saw)  in  the  hadith  of  
Musnad  Ahmed  that:  
 
Abu  Dhar  said,  "I  was  with  the  Prophet  (SAW)  one  day  and  I  heard  him  saying:  
"There  is  something  I  fear  for  my  Ummah  than  the  Dajjal."  It  was  then  that  I  
became  afraid,  so  I  said:  "Oh  Rasool  Allah!  Which  thing  is  that?"  He  (SAW)  said;  
"Misguided  and  astray  scholars."  
[Musnad  Ahmad  (5/145)  No.  21334  and  21335]  

Chapter  2:  Can  we  stand?  

 
You  do  not  have  to  stand  up  for  someone  who  comes  in  but  it  is  good  manners,  if  

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someone   stands   up   for   you,   to   shake   his   hand,   especially   the   head   of   the  
household  and  prominent  people.  This  is  a  matter  of  good  manners.  The  Prophet  
(peace  and  blessings  of  Allah  be  upon  him)  stood  up  for  Faatimah,  and  she  stood  
up  for  him,  may  Allah  be  pleased  with  her.  The  Sahaabah  (may  Allah  be  pleased  
with  them)  stood  up,  on  the  Prophet’s  command,  for  Sa’d  ibn  Mu’aadh  when  he  
came  to  pass  judgement  on  Bani  Qurayzah.  Talhah  ibn  ‘Ubayd  Allaah  (may  Allaah  
be   pleased   with   him)   stood   up   in   front   of   the   Prophet   (peace   and   blessings   of  
Allah   be   upon   him)   when   Ka’b   ibn   Maalik   (may   Allah   be   pleased   with   him)   came  
after   Allah   had   accepted   his   repentance;   he   shook   his   hand   and   congratulated  
him,  then  sat  down.  This  is  the  matter  of  good  manners  and  this  is  broad  issue.  
What  is  denounceable  is  when  people  stand  up  and  remain  standing  by  way  of  
veneration.  But  if  a  person  stands  up  to  welcome  his  guest  and  honour  him,  or  to  
shake   hands   with   him   or   greet   him,   this   is   something,   which   is   prescribed   in  
Islam.  But  to  remain  standing  when  people  are  sitting  by  way  of  veneration,  or  
standing  at  the  door  without  greeting  anyone  or  shaking  hands  with  anyone,  this  
should   not   be   done.   Even   worse   than   that   is   standing   up   to   venerate   a   person  
when  he  is  sitting  down,  not  for  the  sake  of  greeting  him  but  only  for  the  purpose  
of  veneration.    
 
There  are  three  kinds  of  standing  up,  as  the  scholars  said:        
 
(1)   When   people   stand   up   for   someone   to   venerate   him   when   he   is   sitting   down,  
as   the   Persians   venerated   their   kings   and   leaders,   as   described   by   the   Prophet  
(peace   and   blessings   of   Allah   be   upon   him).   This   is   not   permitted,   and   for   this  
reason  the  Prophet  (peace  and  blessings  of  Allah  be  upon  him)  told  them  to  sit  
down  when  he  led  them  in  prayer  sitting  down.  He  told  them  to  sit  down  and  to  
pray  behind  him  seated,  and  when  they  stood  up  he  said,  “You   almost   venerated  
me  like  the  Persians  venerate  their  leaders.”    
 
(2)  When  a  person  stands  up  when  another  person  comes  in  or  goes  out,  without  
greeting   him   or   shaking   hands   with   him,   rather   simply   in   order   to   venerate   him.  
This  at  the  very  least  is  makrooh.  The  Sahabah  (may  Allah  be  pleased  with  them)  
used  not  to  stand  up  for  the  Prophet  (peace  and  blessings  of  Allah  be  upon  him)  
when   he   came   in   to   them,   because   they   knew   that   he   (peace   and   blessings   of  
Allah  be  upon  him)  disliked  that.    
 
(3)  When  a  person  stands  up  for  someone  who  has  come  in,  in  order  to  shake  his  
hand  or  to  take  his  hand  and  lead  him  to  a  seat,  etc.  There  is  nothing  wrong  with  
that;  rather  it  is  the  Sunnah  as  mentioned  above.    
 
(Kitaab  Majmoo’  Fataawa  wa  Maqaalaat  Mutanawwi’ah  li  Samaahat  al-­‐Shaykh  al-­‐
‘Allaamah  ‘Abd  al-­‐‘Azeez  Ibn  ‘Abd-­‐Allaah  Ibn  Baaz  (may  Allah  have  mercy  on  
him),  vol.  4,  p.  394)  
 
The  Prophet,  peace  and  blessings  be  upon  him,  would  sometimes  stand  up  for  
others  as  a  sign  of  mutual  respect.  On  one  occasion,  the  Prophet  stood  when  the  
funeral  of  a  Jewish  leader  passed  by  him.  
 
Ibn  Abu  Laila  (may  Allah  be  pleased  with  him)  reported:    

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A  funeral  passed  by  the  Messenger  of  Allah,  peace  and  blessings  be  upon  him,  and  
he,  peace  and  blessings  be  upon  him,  stood  up.  
It  was  said  to  him,  “It  is  a  Jew.”  
The  Prophet,  peace  and  blessings  be  upon  him,  said:  
Was  he  not  a  soul?  
(Source:  Sahih  Bukhari  1250,  Grade:  Muttafaqun  Alayhi)  
 
On  another  occasion,  the  Prophet,  peace  and  blessings  be  upon  him,  commanded  
the  companions  to  stand  for  Sa’d  Ibn  Mu’aadh  who  at  the  time  was  acting  as  
judge,  saying:  “Stand  for  your  chief…”  (Source:  Sahih  Muslim  1768,  Grade:  Sahih)  
 
For  this  reason,  a  number  of  scholars  hold  that  it  is  recommended  to  stand  for  
the  people  of  virtue  as  long  as  it  is  not  done  excessively  or  in  exaggeration.  
 
An-­‐Nawawi  comments  on  this  narration,  saying:  
This  implies  the  desirability  of  respecting  the  people  of  virtue  and  standing  for  
them  when  they  arrive.  This  is  how  the  majority  of  scholars  established  the  
desirability  of  standing.  
 
Here  we  should  explain  the  two  above  mentioned  ahadith  that  some  may  cite  as  
proof  for  standing.  Unfortunately,  they  are  used  either  out  of  context  or  without  
mentioning  the  entire  hadith.  As  for  the  hadith  of  standing  for  the  great  Sahabi  
Sa’d  Ibn  Mu’aadh  as  instructed  by  the  Prophet  (saw)  “Stand  for  your  chief…”  this  
was  explained  by  some  scholars  for  the  following  two  reasons:  
 
1. Sa’d  Ibn  Mu’aadh  (ra)  was  in  fact  injured  and  was  in  recovery  when  he  
was  sent  for  by  the  Prophet  (saw)  to  come  give  his  verdict  on  the  Jews  of  
Qurayzhah  who  had  been  captured  after  fighting  and  plotting  against  the  
Prophet  (saw)  and  the  Muslim  community.  He  was  called  upon  by  request  
of  the  Jews  while  in  a  state  of  illness  and  needed  help  un-­‐mounting  from  
his  ride.  
 
2. The  people  that  stood  were  in  fact  the  people  from  the  tribe  of  Sa’ad  and  
possibly  the  Jews  to  decide  the  case  of  Qurayzhah  as  they  requested  him  
as  their  judge  in  their  case.  There  is  no  proof  that  the  prophet  (saw)  or  
those  present  all  stood  up.  Those  who  use  this  as  a  proof  for  standing  are  
yet  to  bring  forth  any  evidence  to  show  otherwise.    
 
Al-­‐Qadi  Iyad  said:  
This  standing  is  not  the  standing  which  is  forbidden.  The  prohibition  is  when  one  
is  seated  while  everyone  else  remains  standing  while  he  is  sitting.  (Source:  Sharh  
Sahih  Muslim)  
 
Moving  on  to  the  Hadith  for  the  standing  of  the  dead  Jew,  “Was  he  not  a  soul.”  
 
The  Prophet  stood  for  Allah’s  angels,  not  for  dead  infidels:  
Translation  of  meaning:  It  is  reported  on  the  authority  of  Anas  bin  Malik:  A  Jew’s  
bier  passed  by  the  Messenger  of  Allah  and  he  stood;  and  [the  companions]  said:  O  
Messenger  of  Allah  [saw],  it  is  a  Jew’s  bier.  He  [saw]  said:  But  I  stood  for  the  angels.  

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(Al-­‐Mustadrak  ‘ala  al-­‐Sahiihayn)  

 
The  above  hadith  is  Sahih  on  the  criteria  of  Imam  Muslim  and  it  clearly  states  
that  the  Messenger  of  Allah  stood  in  honor  of  Allah’s  angels,  not  the  dead  
disbeliever.  This  point  is  proven  by  many  other  ahadith  as  well.  For  example:  
 
Translation  of  meaning:  He  sal  Allahu  ‘alayhi  wa  sallam  and  his  companions  
stood  for  a  bier  and  [people]  said:  “O  Messenger  of  Allah,  it  is  a  jewess.  He  [saw]  
then  said:  Indeed  death  is  a  fright,  then  if  you  see  a  janaza,  stand.  (Sahih  Muslim)  
 
This  hadith  exists  in  multiple  hadith  collections  including  Sahih  Muslim.  Yet  the  
wolves  in  sheep  clothing,  who  have  allocated  for  themselves  positions  of  power  
and  leadership  over  the  Muslim  community,  pretending  to  be  Muslim  scholars,  
never  seem  to  mention  that  this  has  been  abrogated.    
 
It  is  a  shame  that  they  narrate  the  below  hadith,  placing  it  in  the  wrong  context  
to  indicate  that  the  Messenger  of  Allah  honored  Jews  and  Christians.  
 
“A  bier  passed  by  the  Messenger  of  Allah  and  he  stood,  and  it  was  said  to  him  that  it  
is  the  bier  of  a  Jew.  He  replied:  “Isn’t  it  a  soul”  (Sahih  Bukhari)  
 
“Isn’t  it  a  soul?”  in  the  above-­‐mentioned  hadith  only  means  that  Jew  or  not,  it  is  
still  a  dead  human  and  in  any  case  the  angels  will  do  whatever  they  are  assigned  
to  do  –  take  souls  out  of  bodies,  deliver  torment  to  dead  infidels  and  honour  dead  
Muslims.  The  hadith  is  simply  stating  that  it  is  still  a  dead  person  and  therefore  
death  in  itself  as  well  as  its  accompanying  angels  need  to  be  respected.  
 
Furthermore,  the  act  of  standing  for  funerals,  EVEN  IN  HONOR  OF  ANGELS,  has  
been  abrogated,  as  shown  by  the  below  hadith.  
 
Translation  of  meaning:  It  is  narrated  on  the  authority  of  ‘Ali  (may  Allah  reward  
him),  he  said:  The  Messenger  of  Allah  stood  in  the  presence  of  a  janazah  until  it  
was  placed  on  ground  and  people  too  stood  alongside  him  [following  him];  then  
afterwards  he  remained  seated  and  commanded  them  [people]  to  stay  seated.  
(Kanz  al-­‐‘Ummaal)  
 
Sahih  Muslim  has  an  entire  chapter  titled  ‘Chapter  on  the  abrogation  of  standing  
for  a  funeral’  in  the  ‘Book  of  Funerals’:  
 
Translation  of  meaning:  It  is  reported  on  the  authority  of  Waaqid  bin  ‘Amr  that  
he  said:  Naafi’  bin  Jubayr  saw  me  while  we  were  standing  for  a  bier  (janaza)  
while  he  was  seated,  and  waited  for  the  bier  to  be  placed  on  the  ground;  and  he  
said  to  me,  “what  made  you  stand?”.  I  said  “I  was  waiting  for  the  bier  to  be  placed  
on  the  ground  [based  on]  what  was  narrated  to  me  by  Abu  Sa’id  Al-­‐Khudri.  He  
[Naafi’]  said:  Indeed,  Mas’uud  bin  Al-­‐Hakm  narrated  to  me  on  the  authority  of  
‘Ali  Ibn  Abi  Taalib,  wherein  he  said:  “The  Messenger  of  Allah  stood  [in  the  earlier  
times]  and  later  he  remained  seated.”  (Sahih  Muslim,  Book  of  Funerals,  Chapter  
on  the  abrogation  of  standing  for  a  bier)  
 

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Imam  An-­‐Nawawi  says  in  his  commentary  on  Sahih  Muslim:  

 
[Imams  of  madhhabs]  Malik  and  Abu  Hanifa  and  Ash-­‐Shafi’iy  said:  Standing  [for  
passing  biers]  is  abrogated.  
 
The  above  abundantly  establishes  that  the  Prophet  NEVER  stood  in  honour  of  a  
dead  Jew  or  any  other  infidel.  He  stood  in  honour  of  Allah’s  angels  and  to  observe  
the  seriousness  of  death  itself,  and  this  practice  too  has  been  abrogated.  
 
However,  the  Prophet,  peace  and  blessings  be  upon  him,  disliked  for  people  to  
stand  when  he  arrived  due  to  setting  an  example  of  humility  for  us.  
Anas  Ibn  Malik  (may  Allah  be  pleased  with  him)  reported:  
 
“There  was  no  person  more  beloved  to  the  companions  than  the  Messenger  of  Allah.  
When  they  saw  him  coming,  they  would  not  stand  up  because  they  knew  he  disliked  
that.”  (Source:  Sunan  At-­‐Tirmidhi  2754,  Grade:  Sahih)  
 
Although  standing  is  not  entirely  forbidden,  the  Prophet  has  warned  us  not  to  
follow  the  path  of  the  kings  of  the  past  who  were  arrogant  in  their  demand  for  
such  signs  of  respect.  
 
Abu  Umamah  (may  Allah  be  pleased  with  him)  reported:    
The  Messenger  of  Allah,  peace  and  blessings  be  upon  him,  said:  
“Do  not  stand  up  as  foreigners  do  to  aggrandize  one  another.”  
(Source:  Sunan  Abu  Dawud  5230,  Grade:  Hasan)  
 
With  regard  to  standing  up  for  who  comes  in,  Shaykh  al-­‐Islam  Ibn  Taymiyah  gave  
a   detailed   answer   to   this   question,   based   on   shar’i   evidence,   which   we   think  
should  be  quoted  because  it  serves  the  purpose.  He  said:    
 
It  was  not  the  custom  of  the  salaf  at  the  time  of  the  Prophet  (peace  and  blessings  
of  Allah  be  upon  him)  and  the  Rightly-­‐Guided  Caliphs  to  stand  up  every  time  they  
saw   him   [the   Prophet]   (peace   and   blessings   of   Allah   be   upon   him),   as   many  
people  do.  Rather  Anas  Ibn  Malik  said:  “No  person  was  dearer  to  them  than  the  
Prophet  (peace  and  blessings  of  Allah  be  upon  him),  but  when  they  saw  him  they  
did  not  stand  up  for  him  because  they  knew  that  he  disliked  that.”  Narrated  by  
al-­‐Tirmidhi,   2754;   classed   as   Saheeh   by   al-­‐Albaani   in   Saheeh   al-­‐Tirmidhi.   But  
they  may  have  stood  up  for  one  who  was  returning  from  away,  in  order  to  greet  
him,   as   it   was   narrated   that   the   Prophet   (peace   and   blessings   of   Allah   be   upon  
him)   stood   up   for   ‘Ikrimah,   and   he   said   to   the   Ansaar   when   Sa’d   Ibn   Mu’aadh  
came:   “Stand   up   for   your   chief.”   Narrated   by   al-­‐Bukhari,   3043;   Muslim,  
1768.     That   was   when   he   [Sa’d]   came   to   pass   judgment   on   Banu,   because   they  
said  that  would  accept  his  verdict.    
 
What  people  should  do  is  get  accustomed  to  following  the  salaf  in  their  customs  
at  the  time  of  the  Messenger  of  Allah  (peace  and  blessings  of  Allah  be  upon  him),  
for  they  are  the  best  of  generations  and  the  best  of  speech  is  the  Word  of  Allah,  
and  the  best  of  guidance  is  the  guidance  of  Muhammad  (peace  and  blessings  of  
Allah   be   upon   him).   No   one   should   turn   away   from   the   guidance   of   the   best   of  

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mankind  and  the  guidance  of  the  best  of  generations  and  follow  something  that  
is   inferior   to   it.   And   the   chief   or   leader   should   not   approve   of   that   among   his  
companions,   so   that   when   they   see   him   they   should   not   stand   up   for   him,   rather  
they  should  simply  greet  him  in  the  usual  manner.      
 
With   regard   to   standing   up   for   one   who   has   come   from   a   journey   and   the   like,   to  
greet  him,  that  is  fine.  If  it  is  the  custom  of  the  people  to  honour  one  who  comes  
by  standing  up  for  him,  and  if  that  may  make  him  feel  insulted  if  they  do  not  do  it,  
and  he  does  not  know  the  custom  that  is  in  accordance  with  the  Sunnah,  then  it  is  
better  to  stand  up  for  him,  because  that  will  create  a  good  relationship  between  
them   and   will   remove   rancour   and   hatred.   But   if   a   person   is   familiar   with   the  
custom  of  some  people  that  is  in  accordance  with  the  Sunnah,  not  doing  that  will  
not  offend  him.        
 
Standing   up   for   a   newcomer   is   not   the   standing   mentioned   in   the   words   of   the  
Prophet  (peace  and  blessings  of  Allah  be  upon  him):  “Whoever  likes  the  people  
to  stand  up  for  him,  let  him  take  his  place  in  Hell.”  Narrated  by  al-­‐Tirmidhi,  2755;  
classed  as  Saheeh  by  al-­‐Albaani  in  Saheeh  al-­‐Tirmidhi.     That  refers  to  when  they  
stand  up  for  him  when  he  is  seated;  it  does  not  refer  to  when  they  stand  up  to  
welcome  him  when  he  comes.  Hence  the  scholars  differentiated  between  the  two  
types   of   standing,   because   those   who   stand   up   to   greet   a   newcomer   are   equal  
with  him,  unlike  those  who  stand  for  one  who  remains  seated.    
 
It  was  proven  in  Saheeh  Muslim  that  when  the  Prophet  (peace  and  blessings  of  
Allah   be   upon   him)   led   them   in   prayer   sitting   down,   because   he   was   ill,   and   they  
prayed  standing,  he  told  them  to  sit  down  and  said:  “Do  not  venerate  me  as  the  
Persians  venerate  one  another.”  And  he  forbade  them  to  stand  in  prayer  whilst  
he   was   sitting,   lest   they   resemble   the   Persians   who   used   to   stand   for   their  
leaders   whilst   the   leaders   were   seated.   In   conclusion,   the   best   is   to   follow   the  
customs  and  attitude  and  views  of  the  salaf  as  much  as  possible.      
 
If  a  person  does  not  believe  in  that  and  is  not  familiar  with  this  custom,  and  if  not  
dealing   with   him   in   the   manner   in   which   people   are   accustomed   to   showing  
respect   will   lead   to   a   greater   evil,   then   we   should   ward   off   the   greater   of   two  
evils  by  doing  the  lesser  of  them,  and  do  that  which  serves  a  greater  interest  at  
the  expense  that  which  serves  the  lesser  interest.      
End  quote  from  Shaykh  al-­‐Islam  Ibn  Taymiyah.    

Chapter  3:  What  is  Taghut?  

 
Before  moving  onto  the  next  chapter  it  is  important  to  understand  the  meaning  
of  the  word  Taghut,  as  it  is  entwined  with  the  subject  at  hand  and  only  by  
understanding  its  meaning  and  concept  can  one  really  understand  the  dangers  
connected  to  standing  up  in  reverence  to  someone  and  standing  in  court  for  a  
Judge  ruling  by  other  than  Allah’s  Shariah.  
 
The   word   Taghut   is   derived   from   ‘Tugyan’.   The   literal   meaning   of   this   word   is  
‘crossing  the  border  or  to  pass  the  limit’.  

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The  definition  of  TAGHUT  in  the  Shariah  is  ‘anyone  who  exceeds  the  proper  limits  
by   ascribing   to   himself   any   of   the   rights   of   Allah   (Subhana   wa   ta‘ala)   and   makes  
himself  a  partner  with  Allah  (Subhana  wa  ta‘ala)’.  
   
What  is  a  Taghut?  
Imam  Malik  (may  Allah  have  mercy  on  him)  defined  Taghut  as:  
“Anything  or  anyone  worshipped  apart  from  Allah  (Subhana  wa  ta‘ala)”  
And   this   is   a   general   definition,   which   includes   a   lot   of   things   that   are  
worshipped  such  as  idols  «  Al-­‐Asnam  »,  «  Al-­‐Awthan  »,  graves,  stones,  trees  and  
other   such   inanimate   objects.   This   definition   also   includes   Satan   (the   biggest  
Taghut),   witches,   soothsayers   (claiming   knowledge   of   the   unseen),   those   who  
are   pleased   with   people   directing   acts   of   worship   to   them,   and   those   who  
legislate   (making   things   «   halal»   which   Allah   has   declared   «   haram   »   and   making  
things  «  haram  »  which  Allah  declared  «  halal».).  All  these  are  Tawaghit  (plural  of  
taghut)  that  every  Muslim  should  disassociate  himself  from  them  and  from  those  
who  worship  them."  
   
Muhammad   Bin   Abdul   Wahab   (may   Allah’s   mercy   be   upon   him)   said:   “The  
TAWAGHIT  are  many  and  their  heads  are  five:  
 
The  first:  
Satan  who  invites  people  to  worship  other  than  Allah  (Subhana  wa  ta‘ala).  
Allah  (Subhana  wa  ta’ala)  says:  
   
“Did   I   not   command   you   Children   of   Adam,   that   you   should   not   worship  
Shaitan.  Verily  he  is  a  plain  enemy  to  you.”  (Surah  36  verse  60)  
   
The  second:  
The  oppressive  ruler  who  changes  the  laws  of  Allah  (Subhana  wa  ta‘ala).  
Allah  azawajal  says:  
   
“Have   you   seen   those   (hypocrites)   who   claim   that   they   believe   in   that  
which   has   been   sent   down   to   you,   and   that   which   was   sent   down   before  
you,   and   they   wish   to   go   for   judgment   (in   their   disputes)   to   the   Taghut  
(false  judges)  while  they  have  been  ORDERED  to  REJECT  them.  But  Shaitan  
wishes  to  lead  them  far  astray.”  (Surah  An-­‐  Nisaa  Ayah  60)  
   
The  third:  
The  one  who  does  not  govern  by  what  Allah  (Subhana  wa  ta‘ala)  has  revealed.  
Allah  (Subhana  wa  ta‘ala)  says:  
   
“Verily,   We   did   send   down   the   Taurat,   therein   was   guidance   and   light,   by  
which   the   Prophets,   who   submitted   themselves   to   Allah’s   Will,   judged   for  
the   Jews.   And   the   rabbis   and   the   priests,   for   to   them   was   entrusted   the  
protection   of   Allah’s   Book.   Therefore   fear   not   men   but   fear   Me   and   sell   not  
My   Verses   for   a   miserable   price.   And   whosoever   does   not   judge   by   what  
Allah  has  revealed  are  the  Kafirun  (disbelievers).”  (Al  Maidah  Ayah  44)  
The  fourth:  
The  one  who  claims  knowledge  of  the  unseen.  

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Allah  (Subhana  wa  ta‘ala)  states:  

   
“The  All-­‐Knower  of  the  Ghaib  (Unseen),  and  He  reveals  to  none  His  Ghaib.”  
(Surah  Al-­‐Jinn  verse  26)  
   
The  fifth:  
The  one  who  is  worshipped  and  pleased  with  it.  
Allah  (Subhana  wa  ta‘ala)  says:  
   
“And  if  any  of  them  should  say:  “Verily  I  am  an  ilah  (god)  besides  Him”  such  
a   one   We   should   recompense   with   Hell.   Thus   We   should   recompense   the  
Zalimun  (polytheists  and  wrongdoers).”  (Surah  Al-­‐Anbiya  verse  29)  
   
And  know  that  man  will  never  become  a  believer  in  Allah  unless  he  rejects  and  
disbelieves  in  the  Taghut.  And  he  can’t  reject  the  taghut  if  he  doesn’t  know  what  
a  taghut  is.  
   
The  disbelief  in  the  taghut  is  the  First  pillar  of  Tawheed.  

Chapter  4:  To  Stand  or  not  to  Stand?  

 
The  ruling  on  standing  up  for  a  Taghut  judge.  
 
In  this  short  essay,  we  will  be  discussing  the  ruling  on  standing  up  for  a  Taghut  
judge,  and  since  this  issue  deals  with  standing,  it  would  be  most  befitting  to  
address  the  general  ruling  on  standing  prior  to  mentioning  the  ruling  on  
standing  up  for  a  judge  in  court.  
 
Allah  says  in  Sūrat  al-­‐Baqarah,  Ayah  238:  
 
"And  stand  up  truly  obedient  (Qānitīn)  to  Allah"  
 
This  shows  that  standing  in  a  devout  fashion  is  an  act  of  worship,  and  whoever  
directs  an  act  of  worship  to  other  than  Allah  has  committed  Shirk.  
 
A  prime  example  of  standing  falling  under  major  shirk  is  what  the  soldiers  in  the  
armies  perform  of  absolute  obedience  and  submission  to  the  systems  of  disbelief,  
wherein  they  stand  up  in  a  devout  fashion  towards  a  symbol  without  moving,  in  
fear  of  being  punished.  
 
Shaykh  'Abdur-­‐Rahmān  ad-­‐Dawsarī  (may  Allah  have  mercy  on  him)  mentions  in  
the  book  'Aqīdat  al-­‐Muwahhiddīn:  
 
"Shirk  in  the  sight  of  Allah  isn't  limited  to  worshipping  statues,  rather  it  consists  
of  any  diverting  of  the  heart  to  other  than  Allah."  
 
To  sum  up  the  issue  of  standing  being  shirk,  Shaykh  al-­‐'Allāmah  Nāsir  al-­‐Fahd  
(may  Allah  preserve  him)  clarifies  this  in  detail  in  "Al-­‐Fatāwah  al-­‐Hā'iriyyah",  

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where  the  Shaykh  gets  asked  the  following:  

 
Q61.  Some  of  the  brothers  said:    
 
"With  regards  to  the  military  hail,  it  is  from  the  aspect  of  imitating  the  Mushrikīn,  
and  this  is  what  the  Fatwa  of  Shaykh  Hamūd  al-­‐Tuwayjirī  is  based  upon,  for  if  it  
is  said,  that  they  exalt  the  star  with  an  additional  exaltation,  and  exalting  
inanimate  objects  isn't  permissible,  then  I  say:  Not  all  forms  of  exaltation  for  
inanimate  objects  is  Shirk,  rather  it  is  of  different  types:  So  some  forms  of  it  is  a  
prescribed  exaltation,  which  is  exalting  the  black  stone  and  kissing  it,  and  some  
forms  of  it  is  an  innovated  exaltation  and  a  means  towards  Shirk,  such  as  exalting  
the  shrines  and  graves  by  placing  lamps  (for  light)  and  raising  it  above  its  
(ground)  level,  and  Ibn  al-­‐Qayyim  mentioned  that  this  is  from  the  pretexts  of  
Shirk  and  its  means,  likewise  whoever  hangs  an  amulet  believing  it  to  be  a  cause  
to  avoid  the  evil  eye,  then  it's  a  Bid'ah  which  doesn't  reach  Shirk,  but  if  he  
believed  that  it  brings  benefit  or  harm  besides  Allah,  then  he  has  fallen  into  
Major  Shirk,  and  it's  well  known  that  the  army  don't  believe  that  the  star  brings  
benefit  or  harm,  however  he  respects  it  in  accordance  to  the  regime,  because  it  is  
one  of  the  causes  for  promotion  (in  rank),  and  it  is  considered  in  this  aspect,  
Minor  Shirk"  
 
So  what  is  the  response  to  this  misconception?  
 
Answer.  As  for  the  issue  of  the  military  hail,  then  the  discussion  regarding  it  is  
lengthy,  I'll  try  to  summarise  it,  then  the  discussion  regarding  the  misconception  
you  mentioned  (will  be  addressed  afterwards),  so  I  say:  
 
Indeed,  if  a  matter  is  proven  to  be  an  act  of  worship  to  Allah,  the  Exalted,  then  
diverting  it  to  other  than  Him  is  Shirk,  but  if  it  was  not  an  act  of  worship,  
however  it  has  been  proven  to  be  prohibited  to  do,  then  performing  it  is  Harām  
(not  shirk),  and  that  is  like  standing  -­‐  which  is  our  issue  here  -­‐  for  indeed  
standing  as  it's  well  known  is  3  types:  Two  types  are  confirmed  to  be  prohibited:  
 
-­‐  Wanting  people  to  stand  up  for  him:  "Whoever  likes  for  the  people  to  stand  up  
for  him..."  [Till  the  end  of  the  Hadith  where  the  Prophet  said,  let  him  take  his  place  
in  Hell]  
 
-­‐  Standing  up  for  someone:  "You  were  at  this  time  about  to  do  an  act  like  that  of  
the  Persians  and  the  Romans.  They  stand  before  their  kings  while  they  sit,  so  don't  
do  that."  
 
So  these  two  types  (of  standing)  are  Harām,  the  prohibition  of  both  (types  of  
standing)  has  been  confirmed,  and  they  aren't  Shirk,  but  as  for  standing  in  a  way  
of  submission  and  Qunūt  (i.e.  Prolonging),  then  it  is  an  act  of  worship  for  Allah,  
Glorified  is  He,  and  it  is  an  additional  matter  than  simply  standing  up  alone,  as  
Allah  (swt)  said:  
 
"And  stand  up  truly  obedient  (Qānitīn)  to  Allah"  
 

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And  the  Tafsīr  of  the  Qunūt  has  been  confirmed  in  the  Sahih  (i.e.  Muslim)  from  
the  Hadith  of  Zayd  Ibn  Arqam  (ra)  wherein  he  stated:  
 
"So  we  were  ordered  to  remain  quiet,  and  we  were  forbidden  from  speaking"  
 
So  the  likes  of  this  standing  in  this  way,  if  it  was  diverted  to  other  than  Allah,  
then  it's  Shirk,  whether  it  was  to  a  human  being  or  rock  or  tree  or  anything  else,  
and  what's  well  known  is  that  the  Qunūt  that  is  present  in  the  army  is  stricter  
and  greater  than  the  Qunūt  which  is  present  in  the  standing  of  Salah.  
 
For  during  Salah,  he  can  recite,  and  it's  permissible  to  make  slight  movements,  
and  relaxing  the  feet,  and  killing  the  two  black  ones  (i.e.  Snake  and  Scorpion),  
and  holding  a  child,  and  other  than  that.  
 
And  this  is  all  prohibited  in  the  army,  so  if  you  add  to  that,  raising  the  hand  to  the  
forehead  or  to  his  weapon  and  what's  similar  to  that,  then  it  is  like  a  form  of  
committing  an  act  of  worship  to  others,  also  with  beating  the  man  for  him  to  
submit  as  well,  as  it  has  been  narrated  in  the  famous  authentic  Hadith:  
 
"The  angels  beat  their  wings  in  submission  to  Him  (i.e.  Allah)."  
 
So  all  these  things  make  the  Standing  that's  present  in  the  army  as  a  type  of  
'Ibādah  (act  of  worship)  whether  it  was  for  a  commander  or  star  or  flag,  and  the  
example  is  given  by  the  realities  &  meanings,  infact  it  is  greater  than  the  'Ibādah  
which  is  present  in  the  Salah  as  we  previously  stated.  
 
So  if  this  is  affirmed,  the  misconception  that  he  mentioned  is  cleared  up,  like  his  
statement  regarding  exalting  the  black  stone  and  other  than  that,  so  this  is  a  
different  topic,  it  differs  completely  (from  what  we're  talking  about),  for  if  a  man  
diverted  an  act  of  worship  to  the  black  stone  or  the  ka'bah  and  what's  similar  to  
that,  then  he  becomes  a  Kāfir  (disbeliever).  
 
And  the  Shirk  which  is  mentioned  in  the  army  is  not  simply  for  exaltation  alone,  
rather  it  is  the  Shirkī  exaltation,  and  this  brother  of  ours,  may  Allah  give  him  
success,  took  the  mutual  tie  with  regards  to  the  word  "exaltation",  and  he  didn't  
pay  attention  to  the  difference  (in  application  &  meaning),  I  ask  Allah,  glorified  is  
He  to  give  success  to  everyone  towards  what  He  loves  and  is  Pleased  with.  
 
And  (the  Shaykh),  may  Allah  preserve  him,  stated  elsewhere:  Verily  this  
salutation  and  submission  is  for  the  (promotion)  ranking  (stars  and  badges),  
because  it  stands  for  royalty,  and  they  call  it  the  royal  pursuit,  while  worshipping  
other  than  Allah  doesn't  differentiate  between  worshipping  a  human  being  or  
rock,  except  that  this  severs  the  proof  made  by  those  who  make  the  issue  from  
the  category  of  Sujūd  al-­‐Tahiyyah  (prostration  of  salutation)  which  was  
prescribed  (in  the  previous  nations),  and  was  abrogated  in  our  Shariah,  because  
this  cannot  be  imagined  (in  doing  so)  with  rocks  and  inanimate  objects.  
 
And  this  is  all  a  legislation  by  the  constitution  which  must  be  complied  with,  and  
the  one  who  doesn't  comply  with  it  is  punished  like  the  one  who  delays  Salah,  so  

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ponder  over  all  these  matters,  and  free  yourself  from  the  norms,  familiarity  &  
love  and  traditions  (i.e.  be  unbiased),  undoubtedly  it  is  a  Shirkī  'Ibādah  (act  of  
worship)  to  other  than  Allah  (Shirk  Akbar),  this  is  a  brief  discussion  regarding  it,  
and  I  ask  Allah  to  keep  you  firm,  preserve  you  and  hasten  your  release.  
 
End  quote  from  the  Imam,  Shaykh  Nāsir  al-­‐Fahd  (may  Allah  preserve  him).  
 
Therefore,  we  come  to  learn  that  the  act  of  standing  can  fall  under  major  shirk,  
and  the  Shaykh  mentioned  situations  where  standing  would  be  considered  
Harām.    
 
As  for  when  standing  would  be  permissible,  this  is  when  someone  stands  up  to  
shake  hands  with  his  Muslim  brother  that  came  on  a  journey  to  him,  or  
embracing  his  brother  by  inviting  him  to  his  home,  and  in  these  kind  of  
situations  which  Rasūlullāh  and  the  Sahabah  used  to  do  in  his  presence.  
 
As  the  issue  of  standing  has  been  briefly  touched  on,  we  will  now  address  the  
contemporary  issue  of  standing  up  for  a  Taghut  judge.  Many  scholars  and  
shaykhs  have  been  asked  about  this  issue.  The  following  is  a  summary  of  their  
prominent  views:  
 
1.  If  someone  stands  up  for  a  Taghut  judge  out  of  honour  for  him,  this  would  be  a  
standing  of  major  shirk  and  disbelief.  This  situation  is  rare  to  find  among  our  
brothers,  but  we  simply  mention  it  here  to  lay  out  the  different  scenarios  to  the  
topic.    
 
2.  If  someone  stands  up  for  the  Taghut  judge  out  of  fearfulness  or  merely  trying  
to  fit  in,  this  would  be  considered  Harām.  The  reason  being  is  Rasūlullāh  has  
prohibited  the  act  of  standing  up  for  people,  which  may  include  teachers  and  
shaykhs,  so  imagine  the  case  with  a  Taghut  judge.  
 
3.  If  someone  stands  up  for  the  Taghut  judge  out  of  Darūrah  (necessity),  such  as  
if  refusing  to  stand  is  punishable  which  may  cause  harm  for  the  prisoner,  then  in  
this  case,  it  would  be  Halal  to  stand  up  for  the  Taghut  judge,  since  the  well-­‐
known  Fiqh  principle  states,  necessities  permit  what  is  unlawful.  However  if  
someone  prefers  to  not  stand  up  and  be  proud  of  his  Deen,  then  that's  more  
rewarding  Inshā'Allāh.  
 
These  are  the  three  different  rulings  concerning  the  issue  of  standing  up  for  a  
Taghut  judge.  We  will  now  mention  some  practical  strategies  that  one  may  use  in  
dealing  with  this  situation.  
 
Firstly:  One  may  walk  into  the  court  room  and  remain  standing  for  the  complete  
hearing,  so  that  way  he  does  not  have  to  receive  an  order  of  standing  up  for  the  
Taghut  judge.  
 
Secondly:  One  may  walk  into  the  court  room  and  sit  down,  but  just  before  he  
thinks  he  would  be  called  by  the  judge,  he  can  choose  to  stand  up  on  his  own  
without  being  ordered  to  do  so,  and  this  will  absolve  any  blame  from  him,  

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 The  Islamic  Perspective  on  Standing  up  for  a  Magistrate  or  Judge  

Inshā'Allāh.  
 
And  Allah  knows  best.    
 

Conclusion  
 
After  reading  the  above  evidences  it  is  very  easy  for  a  sincere  Muwahid  to  
acknowledge  the  truth  presented  here  and  the  counter  arguments  against  those  
who  wish  to  pick  and  choose  from  Allah’s  Laws  and  the  Shariah  of  his  Prophet  
Mohammed  (saw).  It  remains  a  fact  that  Muslims  in  Australia  are  generally  prone  
to  more  pressure  and  it  may  result  in  harm  (financially  or  otherwise)  if  they  
refuse  to  stand  in  court.  
 
First,  we  say  if  a  Muslim  is  strong  enough  to  endure  the  outcomes  of  his  or  her  
action  by  not  standing  to  a  judge  of  Taghut  then  we  commend  them  and  ask  Allah  
to  protect  them,  as  this  action  is  permissible  under  the  shariah  and  the  Muslims  
should  refrain  from  chastising  anyone  following  a  legitimate  opinion,  especially  
the  more  correct  one.  
 
As  for  those  who  have  read  the  above  and  do  not  want  to  stand  but  are  in  fear  for  
their  safety  and  further  persecution,  then  know  that  a  Muslim  should  use  
wisdom  and  our  advice  is  as  follows:  when  entering  the  court  due  to  ikrah  
(forced  to)  we  recommend  that  you  enter  either  after  the  judge  has  come  in,  if  
you  are  not  able  to  do  so  then  enter  the  court  before  the  judge  and  remain  
standing  then  when  you  see  it  fit  sit  down.  
 
As  for  standing  for  the  judge  to  leave  it  is  better  to  remain  sitting  and  is  closer  to  
the  correct  opinion  but  if  again  you  are  afraid  of  repercussions  then  stand  before  
anyone  stands  or  asks  you  to  stand.  We  know  of  a  case  in  which  one  brother  
entered  the  courthouse  standing  and  remained  standing  throughout  the  court  
procedure  and  remained  that  way  until  he  was  given  his  verdict.  
 
Dear  reader  the  issue  of  standing  in  a  court  for  a  Taghut  judge  with  oppressive  
man-­‐made  laws  is  an  issue  of  Tawheed,  so  do  not  take  it  lightly.  We  have  tried  
our  best  to  cover  all  aspects  of  this  topic  and  we  ask  Allah  to  accept  it  from  us  
and  may  it  be  heavy  in  our  book  of  good  deeds  on  the  Day  of  Judgment.  
 
Allah  knows  best.  
 
Brothers  Behind  Bars    
1  February  2018  
 
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