To sum up: with its two corroborating narrations, the ḥadīth of Abū Hurayrah is authentic.

It clearly shows that it is contrary to Islamic etiquette for a man to rise from his seat so that another may sit there out of deference to him. Rather, he should merely make room and shift over if everyone is seated on the ground. When people are seated on chairs this shifting is not possible, but even then vacating one’s seat would still run counter to this noble Prophetic guidance.

For that reason Ibn ʿUmar used to dislike a situation in which someone rose from his place and he then sat in it, as al-Bukhārī reported. The very least indicated by the words, “A man is not to stand for another man…,” is disapproval; in fact, the construction is a negation that functions as a prohibition, and the default for a prohibition is impermissibility, not mere dislike. And Allah knows best.

There is no contradiction between this ḥadīth and the earlier narration of Ibn ʿUmar in the Ṣaḥīḥ, for the present report contains an additional ruling, and the principle is that the text with the added wording is to be acted upon because that addition entails an additional legal ruling. The ḥadīth of Ibn ʿUmar only forbids making someone else stand up; it does not forbid the man himself from standing. By contrast, the present ḥadīth forbids the latter, and it implies the former, for if a man is forbidden to rise himself, then all the more so is he forbidden to make another rise. This is clear, Allah willing.

Ibn ʿUmar’s own practice supports this understanding: although he transmitted the prohibition of making someone stand, he nevertheless disliked to sit in a seat from which someone had risen for him—even though he had not asked him to get up—most likely as a precaution, fearing that his sitting there might suggest to the occupant that he should stand even without a direct request. Allah knows best.

229 – “When one of you enters the mosque while the people are in rukūʿ (bowing), let him bow as soon as he enters, then edge forward while still bowing until he joins the row, for that is the Sunnah.”

Al-Ṭabarānī narrated it in al-Awsat (1/33/1 of the appendices to the two Muʿjams, al-Awsat and al-Ṣaghīr):

Muḥammad ibn Naṣr narrated to us; Ḥarmalah ibn Yaḥyā narrated to us; Ibn Wahb informed us; Ibn Jurayj, from ʿAṭāʾ, who said that he heard Ibn al-Zubayr on the pulpit saying it—and he related it as a Companion statement (mawqūf). ʿAṭāʾ said, “I have seen him do that,” and Ibn Jurayj said, “And I have seen ʿAṭāʾ do that.”

Al-Ṭabarānī said: