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  1. #1
    Soulja
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    Is it forbidden or allowed to drink water while standing? Contradiction of Hadith.

    Assalamalaikum

    First let me start by saying, i know humans wrote the Hadith, and that the Hadith are not protected like the Quran from corruption. There seems to be a contradiction in hadith regarding whether or not it is permissible to drink water (or eat) while standing.

    Forbidden to Drink Water/Eat:

    Book 023, Number 5018:
    Anas reported that Allah's Apostle (may peace be upon him) forbade that a person should drink while standing. Qatada reported: We said to him: What about eating? Thereupon he (Anas) said: That is even worse and more detestable (abominable).

    Book 023, Number 5022:
    Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: None of you should drink while standing; and if anyone forgets, he must vomit.

    Allowed to Drink While Standing:
    Book 023, Number 5025:
    Ibn 'Abbas reported that Allah's Apostle (may peace be upon him) drank (water) from Zamzam while he was standing.

    So, what is it, can i no eat or drink while standing, and must i vomit when i forget? Or can i drink while standing?

  2. #2
    Odan Sultan's Avatar
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    What hadith collections are each of these hadiths recorded in?

    How authentic are the narrations? Are they Sahih, Da'eef, etc?

    In any case, the most authentic of them is accepted.


  3. #3
    Soulja
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    Sahih Muslim, Book of Drinking

    It is not said how accurate the narrations are.

  4. #4
    أنا مسلم AbuMubarak's Avatar
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    being in a saheeh collection means its saheeh

    there is no contradiction, it is not haram to drink standing, it is strongly encouraged to sit while you drink, however there are hadiths where he and other companions both urinated and drank standing

    and Allah knows best


    .لا نر زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد





  5. #5
    selfbanned4indefinitetime abdulhakeem's Avatar
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    Question #2181: Doing wudoo’, drinking and urinating whilst standing

    Question:

    Is there anything wrong with doing wudoo’, drinking or urinating whilst standing?

    Answer:

    Praise be to Allaah.

    A Muslim may do wudoo’ in whatever way is easy and practical for him, whether sitting or standing. He may also drink standing or sitting, although it is better to drink sitting down. He may also urinate standing up if necessary, as long as no one can see his ‘awrah (private parts which should remain covered) and there is no danger of the urine coming back on him. It is better to urinate sitting down, because this is how the Prophet (peace and blessings of Allaah be upon him) did it in most cases.

    (Fataawa al-Lajnah al-Daa’imah, 5/202). (www.islam-qa.com)

    http://63.175.194.25/index.php?ln=en...&QR=2181&dgn=3

    Question #1698: Virtues and characteristics of the water of Zamzam

    Question:

    Does zam zam water have any significance, like is there any hadis to say its used for cures etc and or keep niyya and drink it for a purpose.

    jazaak allah khairan


    Answer:

    Praise be to Allaah.

    Zamzam is the name of a famous well in al-Masjid al-Haraam [the Sacred Mosque in Makkah], which is thirty-eight cubits away from the Ka’bah. It is the well of Ismaa’eel the son of Ibraaheem (peace and blessings of Allaah be upon them both), from which Allaah quenched the thirst of Ismaa’eel when he was an infant. His mother looked for water for him, but could not find any. She climbed to the top of al-Safaa, praying to Allaah to help her and give her water for Ismaa’eel, then she climbed to the top of al-Marwah and did the same. Allaah sent Jibreel, and he struck the earth with his heels, and water appeared.

    Drinking from the water of Zamzam:

    The scholars (may Allaah have mercy on them) agreed that it is mustahabb (recommended) for pilgrims on Hajj and ‘Umrah in particular, and for all Muslims in general, to drink Zamzam water, because of the saheeh hadeeth in which the Prophet (peace and blessings of Allaah be upon him) is reported to have drunk the water of Zamzam. (Reported by al-Bukhaari, 3/492). According to the hadeeth of Abu Dharr (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said concerning the water of Zamzam, “It is a blessing, and it is food that satisfies.” (Reported by Muslim, 4/1922). Al-Tayaalisi (61) added, in a version that he narrated: “and a cure for the sick.” I.e., drinking the water of Zamzam means that a person does not need to eat, and it will cure his sickness – but this is when he drinks it with faith and sincerity, as proven in the hadeeth of Abu Dharr al-Ghifaari who stayed in Makkah for a month without any nourishment except Zamzam water.

    Al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him) said: “The people used to compete over Zamzam during the time of Jaahiliyyah. People who had children used to bring them and give them to drink, and this was their early-morning victuals. We used to used to think that it was a help for people who had children.” Al-‘Abbaas said: “During the Jaahiliyyah, Zamzam was known as Shabaa’ah (satisfaction).”

    Al-‘Allaamah al-Abbi (may Allaah have mercy on him) said:

    “(The water) is for whatever purpose it is drunk for, and Allaah made it food and drink for Ismaa’eel and his mother Haajar.”

    Ibn al-Mubaarak entered Zamzam and said, “O Allaah, Ibn al-Mu’ammal told me, from Abu’l-Zubayr from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The water of Zamzam is for whatever purpose it is drunk for,’ so, O Allaah, I am drinking it (to quench) my thirst on the Day of Resurrection.”

    The two angels washed the heart of the Prophet (peace and blessings of Allaah be upon him) when he was a child, after they had taken it out, then they put it back. Al-Haafiz al-‘Iraaqi (may Allaah have mercy on him) said: “The reason why the Prophet’s chest was washed with Zamzam water was to make him stronger so that he could see the kingdom of heaven and earth, and Paradise and Hell, because one of the special qualities of Zamzam is that it strengthens the heart and calms the soul. The report about the chest of the Prophet (peace and blessings of Allaah be upon him) being washed with the water of Zamzam is proven in the hadeeth of Abu Dharr (may Allaah be pleased with him), who reported that the Prophet (peace and blessings of Allaah be upon him) said: “My roof was opened when I was in Makkah, and Jibreel (peace be upon him) came down and opened my chest, then he washed it with Zamzam water. Then he brought a gold basin full of wisdom and faith, poured it into my chest, and closed it up again. Then he took me by the hand and ascended with me into the first heaven.” (Reported by al-Bukhaari, 3/429).

    It is sunnah to drink one’s fill of Zamzam water and to quench one’s thirst.

    The fuqaha’ have mentioned the etiquette that is mustahabb (recommended) when drinking Zamzam water, such as facing the Ka’bah, saying Bismillah, pausing to take a breath three times, drinking one’s fill, praising Allaah after one finishes, and sitting whilst drinking it, as one should do when drinking other kinds of drinks. As regards the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I gave the Prophet (peace and blessings of Allaah be upon him) Zamzam water to drink whilst he was standing,” (reported by al-Bukhaari, 3/492), it is taken to mean that it is permissible to drink whilst standing, and the disapproval of doing so is understood to mean that it is makrooh. The scholars also recommended that the person who drinks Zamzam water should sprinkle some of it on his head, face and chest, make lots of du’aa’ when drinking it, and to drink it for a purpose that will benefit him in this world or the next, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever purpose it is drunk for.” (Reported by Ibn Maajah, 2/1018; see Al-Maqaasid al-Hasanah by al-Sakhaawi, p. 359).

    It was reported that when Ibn ‘Abbaas (may Allaah be pleased with him) drank from the water of Zamzam, he said: “O Allaah, I ask you for beneficial knowledge, plentiful provision and healing from every disease.”

    Al-Daynoori reported that al-Humaydi said: “We were with Sufyaan ibn ‘Uyaynah, and he told us the hadeeth about the water of Zamzam being drunk for whatever purpose it is drunk for. A man got up and left the gathering, then he came back and said, ‘O Abu Muhammad, is the hadeeth which you told us about the water of Zamzam saheeh?’ He said, ‘Yes.’ The man said, ‘Just now I drank a bucket of Zamzam so that you would tell me one hundred hadeeths.’ Sufyaan said, ‘Sit down,’ so he sat down and he told him one hundred hadeeths.”

    Some fuqaha’ recommended that people should take some Zamzam water back with them to their countries, because it is a cure for those who seek healing. ‘Aa’ishah reported that she took Zamzam water home with her in bottles, and said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) took some of it away with him, and he used to pour it on the sick and give it to them to drink.” (Reported by al-Tirmidhi, 4/37).

    The fuqaha’ agreed that it is permissible to use Zamzam water to purify oneself, but they advised that it should not be used for any inappropriate purposes such as removing najaasah (impurity) and so on. Al-‘Allaamah al-Bahooti (may Allaah have mercy on him) said in his book Kashshaaf al-Qinaa’: “Only this (using Zamzam water to remove najaasah) is considered to be makrooh, out of respect, but it is not makrooh to use it to purify oneself, because ‘Ali said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) departed (from Muzdalifah) and called for a bucket of Zamzam water. He drank from it, then did wudoo’. (Reported by ‘Abd-Allaah ibn Ahmad with a saheeh isnaad).” (See Nayl al-Awtaar, Kitaab al-Tahaarah, Baab Tahooriyyat al-Bahr).

    Al-Haafiz al-Sakhaawi (may Allaah have mercy on him) said in Al-Maqaasid al-Hasanah:

    “Some people said that the virtue (of Zamzam water) remains only so long as it is in its place (of origin), and that when it is taken away, it changes. This is an idea that has no basis. The Prophet (peace and blessings of Allaah be upon him) wrote to Suhayl ibn ‘Amr: “If my letter reaches you at night, do not wait until morning, and if it reaches you during the day, do not wait until evening, to send me some Zamzam water.” He sent him two containers full, and at that time he was in Madeenah, before the Conquest of Makkah. This hadeeth is hasan because of corroborating evidence. ‘Aa’ishah also used to take Zamzam water away with her, and she reported that the Prophet (peace and blessings of Allaah be upon him) used to do this; he used to carry it in small vessels and buckets, and pour it onto the sick and give it to them to drink. Whenever a guest visited Ibn ‘Abbaas he would honour him by giving him Zamzam to drink. ‘Ata’ was asked about taking Zamzam water away, and he said: “The Prophet (peace and blessings of Allaah be upon him), al-Hasan and al-Husayn all took it away with them.”

    And Allaah knows best.


    (See: Fath al-Baari, 3/493; al-Mughni, 3/445; Nihaayat al-Muhtaaj, Shifa’ al-Gharaam bi Akhbaar al-Balad al-Haraam, by al-‘Iraaqi, 1/258) (www.islam-qa.com)

    http://63.175.194.25/index.php?ln=en...&QR=1698&dgn=3


    Saheeh Muslim:

    Book 023, Number 5017:
    Anas reported Allah's Apostle (may peace be upon him) disapproved the drinking of water while standing.


    --------------------------------------------------------------------------------
    Book 023, Number 5018:
    Anas reported that Allah's Apostle (may peace be upon him) forbade that a person should drink while standing. Qatada reported: We said to him: What about eating? Thereupon he (Anas) said: That is even worse and more detestable (abominable).


    --------------------------------------------------------------------------------
    Book 023, Number 5019:
    This hadith is reported on the authority of Anas with a different chain of transmitters, but no mention is mane of the words of Qatada.


    --------------------------------------------------------------------------------
    Book 023, Number 5020:
    Abu Sa'id Khudri reported that Allah's Messenger (may peace be upon him) warned against drinking while standing.


    --------------------------------------------------------------------------------
    Book 023, Number 5021:
    Abu Sa'id Khudri reported this hadith through another chain of transmitters but with a slight, variation of wording.


    --------------------------------------------------------------------------------
    Book 023, Number 5022:
    Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: None of you should drink while standing; and if anyone forgets, he must vomit.


    Book 023, Number 5023:
    Ibn Abbas reported: I served. (water of) Zamzam to Allah's Messenger (may peace be upon him), and he drank it while standing.


    --------------------------------------------------------------------------------
    Book 023, Number 5024:
    Ibn 'Abbas reported that Allah's Messenger (may peace be upon him) drank (water) from Zamzam in a bucket while he was standing.


    --------------------------------------------------------------------------------
    Book 023, Number 5025:
    Ibn 'Abbas reported that Allah's Apostle (may peace be upon him) drank (water) from Zamzam while he was standing.


    --------------------------------------------------------------------------------
    Book 023, Number 5026:
    Ibn 'Abbas reported: I served (water from) Zamzam to Allah's Messenger (may peace be upon him), and he drank while standing, and he asked for it while he was near the House (i. e. House of Allah-Ka'ba).


    --------------------------------------------------------------------------------
    Book 023, Number 5027:
    This hadith is reported on the authority of Shu'ba with the same chain of transmitters but with a slight variation of wording.


    Malik's Muwatta:

    Book 49, Number 49.8.13:
    Yahya related to me from Malik that he had heard that Umar ibn al-Khattab and Ali ibn Abi Talib and Uthman ibn Affan drank while standing.

    --------------------------------------------------------------------------------
    Book 49, Number 49.8.14:
    Yahya related to me from Malik from Ibn Shihab that A'isha, umm al-muminin and Sad ibn Abi Waqqas did not see any harm in a man drinking while standing.

    --------------------------------------------------------------------------------
    Book 49, Number 49.8.15:
    Yahya related to me from Malik that Abu Jafar al-Qari said, "I saw Abdullah ibn Umar drink while standing."


    --------------------------------------------------------------------------------
    Book 49, Number 49.8.16:
    Yahya related to me from Malik from Amir ibn Abdullah ibn az-Zubayr that his father used to drink while standing.

    --------------------------------------------------------------------------------

    Sunan Abu Dawood:

    Book 26, Number 3708:
    Narrated Anas ibn Malik:

    The Prophet (peace_be_upon_him) forbade that a man should drink while standing.

    --------------------------------------------------------------------------------

    Sahee Al-Bukhari:

    Volume 2, Book 26, Number 701:
    Narrated Ibn Abbas:

    I gave Zam-zam water to Allah's Apostle and he drank it while standing. 'Asia (a sub-narrator) said that 'Ikrima took the oath that on that day the Prophet had not been standing but riding a camel.

    --------------------------------------------------------------------------------
    Volume 7, Book 69, Number 519:
    Narrated An-Nazzal:

    All came to the gate of the courtyard (of the Mosque) and drank (water) while he was standing and said, "Some people dislike to drink while standing, but I saw the Prophet doing (drinking water) as you have seen me doing now."

    --------------------------------------------------------------------------------
    Volume 7, Book 69, Number 520:
    Narrated An-Nazzal bin Sabra:

    'Ali offered the Zuhr prayer and then sat down in the wide courtyard (of the Mosque) of Kufa in order to deal with the affairs of the people till the 'Asr prayer became due. Then water was brought to him and he drank of it, washed his face, hands, head and feet. Then he stood up and drank the remaining water while he was standing. and said, "Some people dislike to drink water while standing thought the Prophet did as I have just done."

    --------------------------------------------------------------------------------
    Volume 7, Book 69, Number 521:
    Narrated Ibn 'Abbas:

    The Prophet drank Zam-Zam (water) while standing.

    --------------------------------------------------------------------------------

  6. #6
    أنا مسلم AbuMubarak's Avatar
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    shukran akhi, for the daleel


    .لا نر زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد





  7. #7
    Hold That Ember...
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    .i know humans wrote the Hadith, and that the Hadith are not protected like the Quran from corruption. There seems to be a contradiction in hadith regarding whether or not it is permissible to drink water (or eat) while standing.

    The companions wrote hadith, they memorised them and thus it was preserved.

    Regards the quran, they wrote it and memorised it, and just like the hadith, it was thus preserved.

    Yes, Allah says in the quran that He will preserve the quran, (He is its guardian), but we must understand that it is the sunnah that is protected too.

    The Sunnah explaines, elaborates upon, clears misunderstandings of the quran. and also includes rulings that are not in the quran itself.

    Thus to truly follow islam, we have to follow the sunnah as well as the quran, and so the sunnah has to be preserved as well for us to practise islam in the most correct way.

    IT is impossible to think that only the wording of the quran would have been preserved, preservation of the quran can only occur through preservation of its wording AND meaning -- and the meaning can e found in the sunnah.

    With regards to false hadith, these are always found out.
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