are the Jews of Banū Qurayẓah who have asked you to judge between them.”
Saʿd said, “Is my ruling binding upon them?”
The Prophet replied, “Yes,” and they themselves confirmed, “Yes, your ruling is binding.”
Saʿd then asked, “And upon those who are here?”—pointing to the Messenger of Allah ﷺ and his Companions.
They answered, “Yes.”
He declared, “My judgment is that their fighting men be put to death, their women and children taken captive, and their property seized.” It was a severe decree. The Prophet ﷺ said, “You have judged them with the judgment of Allah from above the seven heavens.”
The Messenger of Allah ﷺ carried out that verdict: about seven hundred of their men were executed, their women and children were taken captive, and their wealth was appropriated.

The proof-text is his statement, “Stand up toward your leader”; the verb is an explicit command. Likewise, when Kaʿb ibn Mālik entered the mosque, Ṭalḥah ibn ʿUbayd Allah rose toward him while the Prophet ﷺ was watching, and he voiced no objection.

When the delegation of Thaqīf came to the Messenger of Allah ﷺ at al-Jiʿrānah after the expedition, he stood for them—or stood toward them—so standing toward a person is permissible.

Second: rising for a person. This too is allowable, especially when people customarily expect it and regard failure to stand as an insult. In such a context there is no harm, though it is preferable to forgo it in accordance with the sunnah. Still, if it has become the norm, there is no blame.

Third: standing over someone—as when he is seated and another stands at his head out of reverence—is forbidden.