Tirmidhi

Hadith Commentary: Benefits and Issues: From the narration of Jabir radi Allahu anhu, it is established that the command of the Prophet sallallahu alayhi wa sallam to Sulaik Ghatafani radi Allahu anhu to perform the greeting of the mosque (tahiyyat al-masjid) was not for a single person or an isolated incident, but rather the Prophet sallallahu alayhi wa sallam stated it as a principle and rule:

(“When one of you comes on the day of Jumu‘ah, and the imam is delivering the sermon, then let him perform two rak‘ahs, and let him make them brief.”)

That is, when any of you arrives on Friday while the imam is delivering the sermon, he should perform two brief rak‘ahs.

Now, in the presence of this explicit and authentic narration, there is no need for any interpretation.

Therefore, a person should strive to arrive before the khatib sits on the pulpit, so that he can at least perform two rak‘ahs, and this is the better situation.

Otherwise, if he arrives during the sermon, then he should perform two brief rak‘ahs.

The position of Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and all the hadith scholars is in accordance with this hadith, while according to the Malikis and Hanafis, it is not permissible to perform the greeting of the mosque (tahiyyat al-masjid) in this situation; for this, they offer unacceptable interpretations of the hadith.

In one narration from Jabir bin Abdullah, it is stated: “The Messenger of Allah sallallahu alayhi wa sallam was seated on the pulpit (qa‘id ‘ala al-minbar),” and in another: “The Messenger of Allah sallallahu alayhi wa sallam was delivering the sermon (yakhṭub).” The meaning is that the Prophet sallallahu alayhi wa sallam was present on the pulpit and had prepared to deliver the sermon.

That is, he intended to deliver the sermon, and then the Prophet sallallahu alayhi wa sallam stood up and addressed him.

Benefits and Issues:
Benefit: This is the instruction of the Messenger of Allah (sallallahu alayhi wa sallam).
One should also, as much as possible, drink water while sitting.
This is a discouragement of a non-obligatory (tanzihi) nature.
And without any valid reason, drinking while standing is in no way appropriate.
Several hadiths have been narrated on this subject.
If all of them are taken into consideration,
it becomes clear that Islam encourages drinking while sitting in comfort.
And this was also the regular practice of the Messenger of Allah (sallallahu alayhi wa sallam).
However, if there is a need, then drinking while standing is also permissible,
as is made clear from the next narration.
But it cannot be made into a regular habit.

Benefits and Issues:
Some scholars have interpreted the prohibition as indicating dislike (karahah).
That is, it is better to drink while sitting.
Some have considered drinking while standing as something specific to the Messenger of Allah (sallallahu alayhi wa sallam), meaning it was permissible for the Noble Prophet (sallallahu alayhi wa sallam).
We should act upon the hadith of prohibition; caution lies in avoiding drinking while standing.