Is it correct to believe that it is from the Sunnah to drink the water of Zamzam while standing? And regarding the treatise by (Bakr Abu Zayd) on the manner of rising?

The questioner : There are many hadiths that some people cite to claim that it is from the Sunnah for a person to drink Zamzam while standing. Some of our brothers hear this, so is there a basis for this?

The Shaykh : Have you seen the treatise written by a Saudi, titled "A Part on the Manner of Rising to the Second Rak'ah in Prayer," by one named Abu Bakr ibn Zayd? I think you have not seen this part.

The questioner : Bakr Abu Zayd, our Shaykh.

The Shaykh : This was here a short time ago, yes. This part addresses two issues. The first issue is: rising after the sitting of rest. He denies this sitting, despite the fact that the hadith on this is authentic in al-Bukhari, from the hadith of Malik ibn al-Huwayrith, and authentic in the Sunan of Abu Dawud and others, from the hadith of Abu Humayd al-Sa'idi regarding ten of the Companions of the Prophet (peace and blessings be upon him), all of whom confirmed it when he described the prayer to them. In it, it states that when the Messenger intended to rise for the second rak'ah, he sat in this brief sitting and then rose. The point is that this man presents a good research, and that is the point, but, glory be to Allah, he placed this research in the wrong place, and it contradicts the majority of scholars, both past and present. They do not apply this research in a suitable place, which is drinking the water of Zamzam while standing. The conclusion of the research is that not all the actions of the Messenger (peace and blessings be upon him) contain a legislative aspect. He may do something due to an excuse. He gives some examples. For instance, he gives an example from the two Sahihs, from the hadith of Usamah ibn Zayd, that when the Messenger poured forth from 'Arafah to Muzdalifah, he stopped on the side of the road and relieved himself (peace and blessings be upon him). Usamah said to him: "Will you not pray?" He said to him: . So the author of this part says that this is not considered one of the rituals of Hajj, because the need of the Messenger (peace and blessings be upon him) to urinate was what caused him to stop. He gives some examples, including that Ibn 'Umar used to pray with the buttons of his shirt undone. Why is it like that, O Ibn 'Umar? O 'Abd Allah, he said: "I saw the Messenger of Allah praying with the buttons of his shirt undone." It is possible that the Messenger (peace and blessings be upon him) was... The point is that he gives examples, and then the error remains in applying these examples to the issue of the sitting of rest. The second issue he addresses is the hadith of kneading, which we are working on, and he has weakened it, poor man. Where is the point? Now, the Messenger drank Zamzam while standing, and it is known that he forbade drinking while standing. It did not appear here that the Messenger (peace and blessings be upon him), when he drank while standing, did so as a legislation. Do you understand? Yet they tell you that the Sunnah for drinking the water of Zamzam specifically is to drink while standing. Then this call moved from drinking Zamzam at Zamzam to the distant lands to which the water is transported. The pilgrim, for whom Allah has decreed a share and who has brought water of Zamzam, comes to give the attendees a drink, and everyone stands and drinks while standing. Why is it like that? The answer is: the Messenger drank while standing. My dear, the Messenger drank while standing, but has it become clear to you that he intended to make this a specific ruling regarding Zamzam? Suppose yes, here is a specific ruling, but your calculations in all the lands of the world, when Zamzam is brought to you, you stand and drink while standing, knowing that the Messenger forbade drinking while standing and warned against drinking while standing. So it is true that the Messenger drank while standing, but it appears that he drank while standing due to the crowd. Due to the intensity of the crowd, as I say in some hadiths, from the narration of the Companion 'Abd Allah ibn 'Amr 'Abd Allah ibn 'Amr, that he saw the Messenger during Hajj, walking with people around him, no clearing the way, no "make way, make way," like what the princes of Saudi Arabia do today. They must open the way for them for tens of meters. I remember the first time I performed Hajj and went to Riyadh as a guide for the Saudi group. I was surprised to hear the sound of the horn. We call it in the Levant a "burzan," the short military horn. What is the story? The prince wanted to pass with his car, so he blows this horn so that the streets clear for him. I remembered this hadith. The Messenger is the master of mankind, and people were around him, and no one said "clear the way for the Messenger (peace and blessings be upon him)," no "go, clear the way," no "make way, make way," no. So when the Messenger came to drink from Zamzam, the people were packed tightly around him. If he wanted to drink according to the Sunnah, which he established, he might have been crushed; because those around him were seeing him, seeing, but this crowd behind them did not care about the matter, and it might have pleased them. So the Messenger drank from Zamzam while standing. First, it does not appear that he intended legislation. Second, he did it due to the crowd, not for anything else. So the original ruling for the water of Zamzam, like all waters, is to drink while sitting, except for a legal excuse.