The Ruling on Drinking While Standing
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Is the prohibition of drinking water while standing for the sake of prohibition?
It is based on the principle of prohibition, but it appears from the action of the Messenger (peace and blessings be upon him) that it is not for prohibition, but rather for dislike. The scholars of jurisprudence have differed on this issue: when a prohibition is mentioned in absolute terms, is it for prohibition or not? And when a command is mentioned in absolute terms, is it for obligation or for recommendation? There is no clear criterion that settles the matter.But the thing that we must follow is: That when we hear the command of Allah and His Messenger, we do not say: is it for recommendation or obligation? We do not say that.Because Allah says: [Al-Ahzab: 36] And we have not known the Companions (may Allah be pleased with them), when the Messenger commanded them with a command, to say: is this confirmed, O Messenger of Allah, for obligation or for recommendation? They would comply immediately, unless they were unsure whether the Messenger commanded it as an act of worship or commanded it as advice? In that case, they would ask, as happened with Barirah and her husband Mughith. Barirah was a slave woman who was freed. When a slave woman is freed and her husband is a slave, we gave her the choice: if she wished, she could stay with him, and if she wished, she could annul the marriage. The Prophet (peace and blessings be upon him) gave her the choice: do you wish to remain with your husband, or annul the marriage?So she said: She annulled the marriage for herself. Her husband loved her intensely, to the point that he would run after her in the markets of Madinah, weeping.The Prophet (peace and blessings be upon him) says: (Are you not amazed by Mughith’s love for Barirah and Barirah’s hatred for Mughith?) This is amazing! Because the custom is that hearts are witnesses that exchange love and hatred. Then he commanded her to return to her husband.She said: (O Messenger of Allah! Are you advising me or commanding me? If you are commanding me, then I will listen and obey. If you are advising me, then I have no desire for him.)
He said: Rather, I am advising.
) But if we know that he commanded it as an act of worship, it is not befitting for us to say: is the command for recommendation or for obligation?
And the same is said regarding prohibition. Imagine yourself as if the Messenger (peace and blessings be upon him) is in front of you.He said to you: Do not do it.
Is it befitting for you to say: O Messenger of Allah! Are you certain or are you not certain? It is not permissible.Or your command, is it befitting for you to say: O Messenger of Allah, are you certain or are you not certain? It is not befitting. Do it, my brother. If it is obligatory, the reward of the obligatory is established for him. If it is recommended, the reward of the recommended is established for him. But if you leave it, you are in error. Only if a person becomes entangled and falls into disobedience by doing the prohibited or leaving the commanded, then he asks.He says: Is the command for obligation, or is the prohibition for prohibition, in order to make repentance for the disobedience?But in the first command, say: We heard and obeyed, and do not hesitate.
Is the prohibition of drinking water while standing for the sake of prohibition?
It is based on the principle of prohibition, but it appears from the action of the Messenger (peace and blessings be upon him) that it is not for prohibition, but rather for dislike. The scholars of jurisprudence have differed on this issue: when a prohibition is mentioned in absolute terms, is it for prohibition or not? And when a command is mentioned in absolute terms, is it for obligation or for recommendation? There is no clear criterion that settles the matter.But the thing that we must follow is: That when we hear the command of Allah and His Messenger, we do not say: is it for recommendation or obligation? We do not say that.Because Allah says:
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair
وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْHe said: Rather, I am advising.
) But if we know that he commanded it as an act of worship, it is not befitting for us to say: is the command for recommendation or for obligation?
And the same is said regarding prohibition. Imagine yourself as if the Messenger (peace and blessings be upon him) is in front of you.He said to you: Do not do it.
Is it befitting for you to say: O Messenger of Allah! Are you certain or are you not certain? It is not permissible.Or your command, is it befitting for you to say: O Messenger of Allah, are you certain or are you not certain? It is not befitting. Do it, my brother. If it is obligatory, the reward of the obligatory is established for him. If it is recommended, the reward of the recommended is established for him. But if you leave it, you are in error. Only if a person becomes entangled and falls into disobedience by doing the prohibited or leaving the commanded, then he asks.He says: Is the command for obligation, or is the prohibition for prohibition, in order to make repentance for the disobedience?But in the first command, say: We heard and obeyed, and do not hesitate.