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Hadith 357
اُردوEn
357 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ قَالَ: ثنا يَزِيدُ بْنُ يَزِيدَ بْنِ جَابِرٍ الْأَزْدِيُّ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ، عَنْ جَدَّتِهِ كَبْشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ «فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ وَهُوَ قَائِمٌ» قَالَتْ: فَقَطَعْتُ فَمَ الْقِرْبَةِ وَرُبَّمَا قَالَ سُفْيَانُ كَبْشَةُ أَوْ كُبَيْشَةُ وَأَكْثَرُ ذَلِكَ يَقُولُ كُبَيْشَةُ
Sayyida Kabsha (may Allah be pleased with her) narrates: The Noble Prophet (peace and blessings of Allah be upon him) came to my place, and he drank water while standing from the mouth of a hanging water-skin. The woman narrates: I cut off the mouth of the water-skin. The narrator named Sufyan has sometimes mentioned the woman's name as Kabsha and sometimes as Kabishah, and most often he has mentioned her name as Kabishah.
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is established from this hadith that at times it is permissible to drink water while standing, and the ahadith in which there is prohibition are to be understood as indicating dislike (makruh), meaning that drinking water while standing is contrary to what is preferable (khilaf awla).
It is established from this hadith that at times it is permissible to drink water while standing, and the ahadith in which there is prohibition are to be understood as indicating dislike (makruh), meaning that drinking water while standing is contrary to what is preferable (khilaf awla).
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 357
Shaykh Dr. Abdur Rahman Freywai
Explanation: 1:
That is, he cut it and kept it with him for the purpose of seeking blessings (tabarrukan).
That is, he cut it and kept it with him for the purpose of seeking blessings (tabarrukan).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1892
Maulana Ataullah Sajid
Benefits and Issues:
It is permissible to preserve items that have touched the blessed body of the Prophet (sallallahu alayhi wa sallam) as a means of seeking blessing (tabarruk).
This practice is not correct with regard to anyone else. The Companions (radi Allahu anhum ajma'in) and the Followers (tabi'in, rahimahumullah) did not preserve the relics of Companions such as Abu Bakr and Umar (radi Allahu anhum ajma'in) for the purpose of seeking blessing (tabarruk).
It is permissible to preserve items that have touched the blessed body of the Prophet (sallallahu alayhi wa sallam) as a means of seeking blessing (tabarruk).
This practice is not correct with regard to anyone else. The Companions (radi Allahu anhum ajma'in) and the Followers (tabi'in, rahimahumullah) did not preserve the relics of Companions such as Abu Bakr and Umar (radi Allahu anhum ajma'in) for the purpose of seeking blessing (tabarruk).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3423
