What is the ruling on drinking water while standing?
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The questioner : May Allah reward you, O Shaykh: Shaykh, does the prohibition of drinking water while standing imply prohibition (haram)?
The Shaykh : By default, it is prohibition (haram), 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 (makruh). The scholars of usul al-fiqh (principles of jurisprudence) have differed on this issue: when a prohibition is mentioned in absolute terms, does it imply prohibition or not? And when a command is mentioned in absolute terms, does it imply obligation or recommendation? There is no clear criterion that settles the matter. However, what 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 33:36] And we have not known the Companions (may Allah be pleased with them), when the Messenger commanded them with something, to say: "Is this confirmed, O Messenger of Allah, for obligation or for recommendation?" Rather, they comply immediately, except when they are unsure whether the Messenger commanded it as an act of worship or as advice. In that case, they ask. This occurred 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) asked her: "Do you wish to stay with your husband, or do you wish to annul the marriage?" She said: "I will annul the marriage." So she annulled the marriage and chose herself. Her husband loved her intensely, to the point that he was behind her in the markets of Medina, weeping. The Prophet (peace and blessings be upon him and his family) said: This is astonishing, for the custom is that hearts are witnesses that exchange love and hatred. Then he ordered her to return to her husband. She said: But if we know that it is a command of worship, we should not say: "Is the command for recommendation or for obligation?"
The same is said regarding prohibitions. Imagine the Messenger (peace and blessings be upon him) is in front of you and says to you: "Do not do it." Is it fitting for you to say: "O Messenger of Allah, are you being decisive or not? What do you say?" The question is for you: it is not fitting. Or is it fitting for you to say: "O Messenger of Allah, are you being decisive or not?" It is not fitting. Do it, my brother. If it is obligatory, you get the reward of the obligatory; if it is recommended, you get the reward of the recommended. But if you leave it, you are in danger. However, if a person gets entangled and falls into disobedience by doing the prohibited or leaving the commanded, then at that time he asks: "Is the command for obligation so that repentance occurs for the disobedience? Is the prohibition for prohibition so that repentance occurs for the disobedience?" But at the beginning, say: "We hear and obey," and do not hesitate. Yes.
The Shaykh : By default, it is prohibition (haram), 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 (makruh). The scholars of usul al-fiqh (principles of jurisprudence) have differed on this issue: when a prohibition is mentioned in absolute terms, does it imply prohibition or not? And when a command is mentioned in absolute terms, does it imply obligation or recommendation? There is no clear criterion that settles the matter. However, what 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 أَمْرِهِمْAre you not amazed by Mughith's love for Barirah and Barirah's hatred for Mughith?
ألا تعجبون من حب مغيث لبريرة وبغض بريرة لمغيثO Messenger of Allah, are you advising me or commanding me? If you are commanding me, then I will hear and obey. If you are advising me, then I have no desire for it. He said: Rather, I am advising.
يا رسول الله أأنت تشير علي أم تأمرني ؟ إن كنت تأمرني فسمعًا وطاعة، وإن كنت تشير علي فلا رغبة لي فيه، قال : بل أشيرThe same is said regarding prohibitions. Imagine the Messenger (peace and blessings be upon him) is in front of you and says to you: "Do not do it." Is it fitting for you to say: "O Messenger of Allah, are you being decisive or not? What do you say?" The question is for you: it is not fitting. Or is it fitting for you to say: "O Messenger of Allah, are you being decisive or not?" It is not fitting. Do it, my brother. If it is obligatory, you get the reward of the obligatory; if it is recommended, you get the reward of the recommended. But if you leave it, you are in danger. However, if a person gets entangled and falls into disobedience by doing the prohibited or leaving the commanded, then at that time he asks: "Is the command for obligation so that repentance occurs for the disobedience? Is the prohibition for prohibition so that repentance occurs for the disobedience?" But at the beginning, say: "We hear and obey," and do not hesitate. Yes.