Ahmad 7809

Its isnad is sahih, and it is a repetition of the one before it. It is found in Jami al-Masanid 7:524-525, taken from this same location, following the previous hadith. Ibn Hibban did the same in his Sahih, narrating it right after the previous one, through the route of Ahmad bin Hanbal. But in the manuscript of Ihsan it appears as, Mamar from Zuhri, from Abu Salih. This is certainly a copyist's error, for the two hadiths are correctly established in the manuscript of Taqasim wal-Anwa 2:127 as, Mamar from Amash, from Abu Salih. This is confirmed by the fact that al-Hafiz pointed out in Fath al-Bari 10:73 that it is found in Ahmad and Ibn Hibban through the narration of Amash from Abu Salih from Abu Hurairah.The hadith is also in Majma al-Zawaid 5:79, where he said, Ahmad narrated it with two isnads, as did Bazzar, and one of Ahmad's two isnads has narrators who are the narrators of the Sahih, meaning this particular isnad. Its meaning will come again from another route with two sahih isnads, numbers 7990 and 7991, and the meaning of the prohibition against drinking while standing will come within a hadith from another route, number 8317.Muslim narrated in his Sahih 2:136, through the route of Marwan bin Muawiya Fazari, from Umar bin Hamza, from Abu Ghatfan Marri, from Abu Hurairah, as a raised hadith, "None of you should drink while standing, and whoever forgets should vomit it up."Yet there have come sahih hadiths on the permissibility of drinking while standing, from the hadith of Ali bin Abu Talib with many isnads, among them 583, 1005, 1222, and 1382, and from the hadith of Ibn Abbas, among them 1838, 1903, and 3529, and also from the hadith of Abu Hurairah, number 7524 and others.The scholars differed on how to reconcile this. Some claimed that the prohibition abrogates the permission, while others chose to give preference to the hadiths permitting it. Al-Hafiz has treated this matter fully in Fath al-Bari 10:71-74. The preferred view, which al-Hafiz favored and considered the best approach, the safest, and the furthest from objection, is that the prohibition should be understood as expressing a mere recommendation to avoid it rather than an outright ban. He related this view from Tabari, Khattabi, and others, and this is what we choose and adopt, Allah willing.