Azami 14390

Tabarani narrated it in Awsat (1235) from Ahmad, who said, Yahya bin Hakeem Muqawwam told us, who said, Makhlad bin Yazid Harrani told us, from Yahya bin Saeed Ansari, from Ata, from Ayesha, who said, and she mentioned it.Its narrators are trustworthy except for Makhlad bin Yazid, who has been criticized regarding his memory, though his hadith is hasan, and he is among the narrators relied upon by the two Sahihs.Haythami said in Majma (2/55), "Tabarani narrated it in Awsat, and its narrators are trustworthy."Ahmad also narrated it (24567) from Isam bin Khalid, who said, Abdul-Rahman bin Thabit bin Thawban told us, from someone who heard Makhul narrating from Masruq bin Ajda, from Ayesha, and he mentioned it similarly.Its isnad is daif because of an unnamed man, and some scholars have questioned whether Makhul actually heard from Masruq.Along the same lines is what was narrated from Muslim, that he asked Abu Hurairah about drinking while standing, and he said, "Nephew, I saw the Messenger of Allah ﷺ hobble his mount while it was kneeling, and I was holding its halter or its rein, with my foot placed on its foreleg. Then a group of men from Quraysh came and stood around him. A vessel of milk was brought to the Messenger of Allah ﷺ, and he drank while on his mount, then handed it to the one next to him on his right, who drank standing, until all the people had drunk standing."Ahmad narrated it (7533), and the wording is his, and Bukhari in Tarikh al-Kabir (7/279), both from the hadith of Abdul-Ala, from Yunus bin Ubayd, from Salt bin Ghalib Hujaymi, from Muslim, who mentioned it.This Muslim is Ibn Budayl al-Adawi, who narrated from Abu Hurairah and others, just as Salt bin Ghalib and others narrated from him, as mentioned in Tajil (1025), and Ibn Hibban mentioned him in Thiqat.Its isnad is daif because Salt bin Ghalib is unknown. Bukhari included his biography in Tarikh al-Kabir (4/299) but did not mention any narrator from him other than Yunus bin Ubayd.Ibn Abu Hatim likewise included his biography in Jarh wal-Tadil and mentioned no narrator from him other than Yunus bin Ubayd, and Ibn Main and others said the same. No one deemed him trustworthy except Ibn Hibban, following his usual practice, so he is counted among the unknown narrators.Bukhari also held the view that Yunus bin Ubayd narrated from him in mursal form.Also on this topic is what was narrated from Ayesha bint Saad bin Abu Waqqas, from her father, that the Prophet ﷺ used to drink while standing.Tirmidhi narrated it in Shamail (217) from Ahmad bin Nasr Nisaburi, who said, Ishaq bin Muhammad Farawi told us, who said, Ubayda bint Nail told us, from Ayesha bint Saad, and she mentioned it.Its isnad is daif because of Ishaq bin Muhammad Farawi, since most scholars considered him daif.As for Ubayda bint Nail, Tirmidhi said, and some said Ubayda bint Nabil, that she is unknown.The jurisprudence of this chapter, it may be understood from the hadiths of these two chapters that drinking while standing is permissible. This is the view of the majority of scholars, who interpreted the prohibition against drinking while standing as a matter of preference rather than prohibition. They said that it is better and more preferable to drink while sitting, since this is the basic norm for eating and drinking when there is no difficulty involved.Malik reported in Muwatta, in the chapter on the description of the Prophet ﷺ, a balagh from Umar bin Khattab, Ali bin Abu Talib, and Uthman bin Affan that they used to drink while standing.He also narrated from Ibn Shihab that Ayesha, mother of the believers, and Saad bin Abu Waqqas saw no harm in a person drinking while standing.It was narrated from Abu Jafar al-Qari that he said, "I saw Abdullah bin Umar drink while standing."It was narrated from Amir bin Abdullah bin Zubayr, from his father, that he used to drink while standing.As for what appears in the hadith of Abu Hurairah, "None of you should drink while standing, and whoever forgets should make himself vomit," this was not acted upon, and so Nawawi and others interpreted it as a matter of preference rather than prohibition.