The Chapter on the Dislikeness of Drinking while Standing (Śahīh Muslim)

Haddāb Bin Khālid narrated to us that
Hammām narrated to us that
Qatādah narrated from Anas that the Prophet, Salutations of Allah and His Peace upon him chided by reproof (zajr) from drinking while standing.

Imam an-Nawawī, may Allah have mercy with him said:

  1. With regard to this is the hadīth of Qatādah from Anas, may Allah be pleased with him, that the Prophet, Salutations of Allah and His Peace upon him chided by reproof (zajr) from drinking while standing.
  2. And in a narration he prohibited (nahy) from drinking while standing. Qatādah said: How about eating? He said: it is worse or more repulsive.
  3. And in a narration from Qatādah from abī ‘Isā al-Aswārī from abī Sa’īd al-Khudrī that the Prophet, Salutations of Allāh and His Peace upon him chided by reproof against drinking while standing.
  4. And in a narration from them he prohibited against drinking while standing.
  5. And in a narration from ‘Umar bin Hamzah, he said: Abu Ghatafan al-Muriyyu reported to me that he heard Abā Hurairah said The Prophet, Salutations of Allah and His Peace upon him said: None of you should ever drink while standing. If you forget, then he should desire to vomit.
  6. And from Ibn Abbas: I brought water to the Prophet, Salutations of Allah and His Peace upon him from Zamzam and he drank while he was standing.
  7. And in another narration, the Prophet, Salutations of Allah and His Peace be upon him drank from Zamzam while he was standing.
  8. And in the Śahīh of al- Bukharī, that ‘Alī, may Allāh be pleased with him drank while standing and he said I saw the Prophet, Salutations of Allah and His Peace upon him did as what you all see me do.

Know that these ahādīth in terms of it’s signification has created confusion to some of the ‘ulamā’, to the extent that some of them mentioned groundless views, and went beyond that till they had the audacity and sought to evaluate some of these ahādīth to be weak. They also claimed false cases which we don’t intend to mention. There is no regard to false and mistaken hearsay in interpreting the sunan. Rather, we mention the accurate and then mention the caveats, with cases which deviates from this. There is none in these ahādīth, bihamdillahi ta’āla, any confusion nor weakness. Rather, all of them are śahīh. The accurate view with regard to them is that the prohibition is conveyed to mean makrūh tanzih. As for his drinking, Salutations of Allah and His Peace upon him while standing, is a representation of its permissibility. There is no confusion nor inconsistency. This is what we mentioned which is where the ahādīth eventually leads to. As for those who opines that there is abrogation, then it is an abominable mistake. How can one arrive at abrogation when there is a possibility of gathering between the ahādīth if it has been historically established and it is as such? Allah knows best.

If it is said: How can drinking while standing be makrūh while the Prophet, Salutations of Allah and His Peace be upon him is doing so? Then the answer is that his, Salutations of Allah and His Peace be upon him, actions at the moment when it is to show permissibility, it is not makrūh. Rather, his showing of its permissibility is wājib (obligatory) upon him, Salutations of Allah and His Peace be upon him. Then how could it eventually became makrūh? It was in fact established from him that he, Salutations of Allah and His Peace be upon him, made wudhū’ once at each step and made tawāf riding a camel when there is ijmā’ that performing wudhū’ three times and performing tawāf walking is more complete (akmal). Such equal considerations (nazhā’ir) is not to be restricted. The Prophet, Salutations of Allah and His Peace upon him was pointing out to the permissibility of something to be done once or many times, while persisting regularly on the more virtuous of them. And such was how his wudhū’ was most of the time done in threes, and majority of his tawāf was done walking, and most of his drinking was done sitting down. This is clear-cut where one who is minimally connected to knowledge should not waiver with regard to it. Allah knows best.

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