Hadith 1246
اُردوEn
وعنه رضي الله عنه قال : قال رسول الله صلى الله عليه وآله وسلم : «لا يشربن أحد منكم قائما » أخرجه مسلم.
Abu Hurairah (RAA) narrated that the Messenger of Allah (ﷺ) said: “None of you should drink while standing.” Related by Muslim.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdus Salam Bhutvi
Takhrij:
[مسلم، الاشربه : 5279],
[بلوغ المرام : 1246],
[تحفة الاشراف 89/11]
Benefits:
In Sahih Muslim, these words are also found with this hadith: «فمن نسي فليستقي» “Whoever forgets and vomits.”
In Sahih Muslim, it is narrated from Anas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam forbade drinking while standing. Qatadah says: We asked Anas radi Allahu anhu, “What about eating?” He replied: «ذاك اشر واخبث» “That is even worse.” The reason for this could be that one has to remain standing for a longer period while eating compared to drinking. [فتح]
➋ The medical reason for the prohibition of drinking while standing is that when a person drinks while sitting, he usually drinks calmly, which reduces the risk of hiccups. Similarly, the chances of pain in the throat, esophagus, stomach, and liver are lessened, whereas drinking while standing increases the likelihood of these discomforts due to haste. Vomiting gives hope for the removal of these discomforts, because it causes the stagnant humor to flow, which cannot flow without vomiting. One reason for the prohibition has been stated by the Messenger of Allah sallallahu alayhi wa sallam himself.
Abu Hurairah radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam saw a man drinking while standing and said: “Vomit!” He asked, “Why?” The Prophet sallallahu alayhi wa sallam replied: “Would you like that something should drink with you without your knowledge?” He said, “No.” The Prophet sallallahu alayhi wa sallam said: “Something worse than that has drunk with you—Shaytan (Satan) has drunk with you.” [مسند احمد 7990]
The narrators of this hadith’s chain are those of the two Shaykhs (Bukhari and Muslim) except for Abu Ziyad; Yahya ibn Ma‘in declared him trustworthy, and Abu Hatim said he is “salih al-hadith” (acceptable in hadith). [سلسلة الأحاديث الصحيحة 175]
➌ In contrast to these ahadith, it is authentically established from the Messenger of Allah sallallahu alayhi wa sallam that he drank while standing. Ibn Abbas radi Allahu anhuma says: “I gave Zamzam water to the Messenger of Allah sallallahu alayhi wa sallam, and he drank it while standing.” [بخاري 5617، مسلم الاشربه 117]
Sayyiduna Ali radi Allahu anhu performed the Zuhr prayer, then sat in the Rahbah of Kufa for the needs of the people until the time for Asr arrived. Water was brought to him; he washed his mouth and hands—the narrator also mentioned the head and feet—then drank the leftover water while standing. Then he said: “Some people dislike drinking while standing, but the Prophet sallallahu alayhi wa sallam did as I have done.” [بخاري : 5616]
Sayyidah Kabshah radi Allahu anha says: “The Messenger of Allah sallallahu alayhi wa sallam came to me and drank from the mouth of a hanging water-skin while standing.” [ترمذي / الاشربه صحيح الترمذي 1542]
Sayyiduna Ibn Umar radi Allahu anhuma says: “In the time of the Messenger of Allah sallallahu alayhi wa sallam, we would eat while walking and drink while standing.” [ترمذي/ الاشربه، صحیح الترمذي 1533]
It is mentioned in the Muwatta that Sayyiduna Umar, Sayyiduna Uthman, Sayyiduna Ali radi Allahu anhum would drink while standing. Sa‘d and Sayyidah Aishah radi Allahu anha also saw no harm in it. [فتح الباري 86/10]
➍ When both the prohibitive and permissive ahadith are authentically established from the Messenger of Allah sallallahu alayhi wa sallam, then how should they be acted upon? The scholars have adopted different approaches in this matter.
First Approach: Hafiz Ibn Hazm rahimahullah says that the ahadith of prohibition abrogate the ahadith of permissibility, because the original ruling regarding things is permissibility. Therefore, initially, drinking while standing was permissible, but when the Prophet sallallahu alayhi wa sallam forbade it, then drinking while standing became haram, because the original meaning of prohibition is this. However, the reality is that abrogation is not established merely by possibility; rather, knowledge of chronology is necessary, which is not known here. In fact, the Messenger of Allah sallallahu alayhi wa sallam drank water while standing during the Farewell Pilgrimage (Hajjat al-Wada‘). Therefore, this view does not seem correct. Drinking while standing does not make a person sinful, but he is certainly deprived of reward, whereas drinking while sitting brings reward and is acting upon the Sunnah.
Second Approach: The ahadith of prohibition regarding drinking while standing are of tanzih (discouragement, not absolute prohibition). Therefore, the command to vomit will also be understood as recommended (mustahabb), i.e., the reward is in vomiting. The evidence for this is that despite the prohibition, when the Messenger of Allah sallallahu alayhi wa sallam himself drank water while standing, it proves that drinking while standing is not a sin. The practice of the Rightly Guided Caliphs and the Companions further supports this. However, abstaining from it brings reward, because if even this is not accepted, then the prohibition of the Messenger of Allah sallallahu alayhi wa sallam would have no benefit left.
Most scholars have adopted this position in this issue. Hafiz Ibn Hajar rahimahullah says: “This is the best approach, and it is the least open to objection.”
Third Approach: Drinking while standing is prohibited, but if there is an excuse, one may drink while standing. If we reflect on the occasions when the Messenger of Allah sallallahu alayhi wa sallam drank while standing, this is what becomes apparent. In the narration of Sayyiduna Ibn Abbas radi Allahu anhuma, it is mentioned that a bucket was handed to the Prophet sallallahu alayhi wa sallam at the Zamzam well, so he drank while standing. Clearly, among the crowds of pilgrims at the well, with water spilled all around, it was not easy to drink from a bucket while sitting, so he drank while standing.
In the hadith of Kabshah radi Allahu anha, the Prophet sallallahu alayhi wa sallam drank from the mouth of a hanging water-skin, which was difficult to do while sitting. In the hadith of Ali radi Allahu anhu, he drank the leftover water from ablution while standing. Although it is possible that he performed ablution while sitting, it is also possible that he performed ablution from a water-skin and drank from it while standing.
This seems to be the most correct view: that the prohibition should be kept in its original meaning, that drinking while standing is impermissible, and the actions of the Prophet sallallahu alayhi wa sallam should be understood as being due to an excuse. Because after the command to vomit—a painful act—and the mention of Shaytan drinking with one who drinks while standing, it is difficult to interpret the prohibition as merely tanzih (discouragement).
As for those Companions from whom drinking while standing is reported, it is possible that the ahadith of prohibition did not reach them, and they considered the act absolutely permissible after seeing the Messenger of Allah sallallahu alayhi wa sallam drink while standing. After the prohibition of the Messenger of Allah sallallahu alayhi wa sallam has reached us, we must avoid eating and drinking while standing without excuse. However, if one is unable to sit, then one may eat and drink while standing. «والله اعلم»
Fourth Approach: Zamzam water and leftover water from ablution may be drunk while standing; apart from these two, drinking while standing is prohibited.
Fifth Approach: Drinking while standing was specific to the Messenger of Allah sallallahu alayhi wa sallam; others may not drink while standing.
[مسلم، الاشربه : 5279],
[بلوغ المرام : 1246],
[تحفة الاشراف 89/11]
Benefits:
In Sahih Muslim, these words are also found with this hadith: «فمن نسي فليستقي» “Whoever forgets and vomits.”
In Sahih Muslim, it is narrated from Anas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam forbade drinking while standing. Qatadah says: We asked Anas radi Allahu anhu, “What about eating?” He replied: «ذاك اشر واخبث» “That is even worse.” The reason for this could be that one has to remain standing for a longer period while eating compared to drinking. [فتح]
➋ The medical reason for the prohibition of drinking while standing is that when a person drinks while sitting, he usually drinks calmly, which reduces the risk of hiccups. Similarly, the chances of pain in the throat, esophagus, stomach, and liver are lessened, whereas drinking while standing increases the likelihood of these discomforts due to haste. Vomiting gives hope for the removal of these discomforts, because it causes the stagnant humor to flow, which cannot flow without vomiting. One reason for the prohibition has been stated by the Messenger of Allah sallallahu alayhi wa sallam himself.
Abu Hurairah radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam saw a man drinking while standing and said: “Vomit!” He asked, “Why?” The Prophet sallallahu alayhi wa sallam replied: “Would you like that something should drink with you without your knowledge?” He said, “No.” The Prophet sallallahu alayhi wa sallam said: “Something worse than that has drunk with you—Shaytan (Satan) has drunk with you.” [مسند احمد 7990]
The narrators of this hadith’s chain are those of the two Shaykhs (Bukhari and Muslim) except for Abu Ziyad; Yahya ibn Ma‘in declared him trustworthy, and Abu Hatim said he is “salih al-hadith” (acceptable in hadith). [سلسلة الأحاديث الصحيحة 175]
➌ In contrast to these ahadith, it is authentically established from the Messenger of Allah sallallahu alayhi wa sallam that he drank while standing. Ibn Abbas radi Allahu anhuma says: “I gave Zamzam water to the Messenger of Allah sallallahu alayhi wa sallam, and he drank it while standing.” [بخاري 5617، مسلم الاشربه 117]
Sayyiduna Ali radi Allahu anhu performed the Zuhr prayer, then sat in the Rahbah of Kufa for the needs of the people until the time for Asr arrived. Water was brought to him; he washed his mouth and hands—the narrator also mentioned the head and feet—then drank the leftover water while standing. Then he said: “Some people dislike drinking while standing, but the Prophet sallallahu alayhi wa sallam did as I have done.” [بخاري : 5616]
Sayyidah Kabshah radi Allahu anha says: “The Messenger of Allah sallallahu alayhi wa sallam came to me and drank from the mouth of a hanging water-skin while standing.” [ترمذي / الاشربه صحيح الترمذي 1542]
Sayyiduna Ibn Umar radi Allahu anhuma says: “In the time of the Messenger of Allah sallallahu alayhi wa sallam, we would eat while walking and drink while standing.” [ترمذي/ الاشربه، صحیح الترمذي 1533]
It is mentioned in the Muwatta that Sayyiduna Umar, Sayyiduna Uthman, Sayyiduna Ali radi Allahu anhum would drink while standing. Sa‘d and Sayyidah Aishah radi Allahu anha also saw no harm in it. [فتح الباري 86/10]
➍ When both the prohibitive and permissive ahadith are authentically established from the Messenger of Allah sallallahu alayhi wa sallam, then how should they be acted upon? The scholars have adopted different approaches in this matter.
First Approach: Hafiz Ibn Hazm rahimahullah says that the ahadith of prohibition abrogate the ahadith of permissibility, because the original ruling regarding things is permissibility. Therefore, initially, drinking while standing was permissible, but when the Prophet sallallahu alayhi wa sallam forbade it, then drinking while standing became haram, because the original meaning of prohibition is this. However, the reality is that abrogation is not established merely by possibility; rather, knowledge of chronology is necessary, which is not known here. In fact, the Messenger of Allah sallallahu alayhi wa sallam drank water while standing during the Farewell Pilgrimage (Hajjat al-Wada‘). Therefore, this view does not seem correct. Drinking while standing does not make a person sinful, but he is certainly deprived of reward, whereas drinking while sitting brings reward and is acting upon the Sunnah.
Second Approach: The ahadith of prohibition regarding drinking while standing are of tanzih (discouragement, not absolute prohibition). Therefore, the command to vomit will also be understood as recommended (mustahabb), i.e., the reward is in vomiting. The evidence for this is that despite the prohibition, when the Messenger of Allah sallallahu alayhi wa sallam himself drank water while standing, it proves that drinking while standing is not a sin. The practice of the Rightly Guided Caliphs and the Companions further supports this. However, abstaining from it brings reward, because if even this is not accepted, then the prohibition of the Messenger of Allah sallallahu alayhi wa sallam would have no benefit left.
Most scholars have adopted this position in this issue. Hafiz Ibn Hajar rahimahullah says: “This is the best approach, and it is the least open to objection.”
Third Approach: Drinking while standing is prohibited, but if there is an excuse, one may drink while standing. If we reflect on the occasions when the Messenger of Allah sallallahu alayhi wa sallam drank while standing, this is what becomes apparent. In the narration of Sayyiduna Ibn Abbas radi Allahu anhuma, it is mentioned that a bucket was handed to the Prophet sallallahu alayhi wa sallam at the Zamzam well, so he drank while standing. Clearly, among the crowds of pilgrims at the well, with water spilled all around, it was not easy to drink from a bucket while sitting, so he drank while standing.
In the hadith of Kabshah radi Allahu anha, the Prophet sallallahu alayhi wa sallam drank from the mouth of a hanging water-skin, which was difficult to do while sitting. In the hadith of Ali radi Allahu anhu, he drank the leftover water from ablution while standing. Although it is possible that he performed ablution while sitting, it is also possible that he performed ablution from a water-skin and drank from it while standing.
This seems to be the most correct view: that the prohibition should be kept in its original meaning, that drinking while standing is impermissible, and the actions of the Prophet sallallahu alayhi wa sallam should be understood as being due to an excuse. Because after the command to vomit—a painful act—and the mention of Shaytan drinking with one who drinks while standing, it is difficult to interpret the prohibition as merely tanzih (discouragement).
As for those Companions from whom drinking while standing is reported, it is possible that the ahadith of prohibition did not reach them, and they considered the act absolutely permissible after seeing the Messenger of Allah sallallahu alayhi wa sallam drink while standing. After the prohibition of the Messenger of Allah sallallahu alayhi wa sallam has reached us, we must avoid eating and drinking while standing without excuse. However, if one is unable to sit, then one may eat and drink while standing. «والله اعلم»
Fourth Approach: Zamzam water and leftover water from ablution may be drunk while standing; apart from these two, drinking while standing is prohibited.
Fifth Approach: Drinking while standing was specific to the Messenger of Allah sallallahu alayhi wa sallam; others may not drink while standing.
Source: Sharh Bulugh al-Maram min Adillat al-Ahkam, Kitab al-Jami', Page: 45
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه مسلم، الأشربة، باب في الشرب قائمًا، حديث:2026.»©Explanation:
In this hadith, there is a prohibition against drinking water while standing.
The majority of scholars (jumhur ulama) have interpreted this prohibition as being of a discouraging (tanzihi) nature. However, Ibn Hazm rahimahullah holds the view that drinking water while standing is haram (forbidden).
And some scholars consider it to be disliked (makruh).
It is established from the Messenger of Allah sallallahu alayhi wa sallam that he drank water while standing; most likely, on this basis, the majority did not interpret the prohibition of drinking water while standing as being of a strictly forbidden (tahrimi) nature.
«أخرجه مسلم، الأشربة، باب في الشرب قائمًا، حديث:2026.»©Explanation:
In this hadith, there is a prohibition against drinking water while standing.
The majority of scholars (jumhur ulama) have interpreted this prohibition as being of a discouraging (tanzihi) nature. However, Ibn Hazm rahimahullah holds the view that drinking water while standing is haram (forbidden).
And some scholars consider it to be disliked (makruh).
It is established from the Messenger of Allah sallallahu alayhi wa sallam that he drank water while standing; most likely, on this basis, the majority did not interpret the prohibition of drinking water while standing as being of a strictly forbidden (tahrimi) nature.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1246
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: There are various narrations regarding drinking water while standing. Therefore, there is a difference of opinion in reconciling them. Some have considered the narrations permitting it to be abrogated, while others have said that the narrations prohibiting it are abrogated. Some have given preference to the narrations permitting it, and some have said that what is meant by standing is actually walking. However, according to most jurists, this matter pertains to etiquette and proper conduct, meaning that the demand of etiquette and the established custom is that a person should drink while sitting. It can also be said that making it a habit and routine to drink while standing is not correct, or if there is no hindrance to sitting and there is no compulsion to stand, then drinking while standing is not correct. For this reason, the Prophet (sallallahu alayhi wa sallam) said: "Whoever drinks while standing, let him vomit, so that he refrains from this action in the future."
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5279
