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CHAPTER ON THE DESCRIPTION OF THE MANNER IN WHICH SAYYIDINA RASULULLAH SALLA LAHU ALAYHI WA’ALE HI WASALLAM WOULD DRINK

Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakariyya Kandhelwi (R.A.) explains;  

The author has mentioned ten ahaadith in this chapter.     


(197) Hadith Number 1

Hasrat Ibn Abbas radiyallahu anhu says, “Rasulullah salla lahu alayhi wa’ale hi wasallam drank Zam-zam water while standing.”   


Commentary

Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam has prohibited the drinking of water whilst standing. This shall be discussed in the commentary of the next hadith. For this reason some Ulama have prohibited the drinking of Zam-zam also whilst standing. They say that Rasulullah (salla lahu alayhi wa’ale hi wasallam) drank it whilst standing because of the huge crowds and the rush, or as a concession. The well-known view of the Ulama is that Zam-zam is not included in this prohibition. It is better to stand and drink it. 


(198) Hadith Number 2

Hasrat Amr ibn Shu’ayb radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, “I had seen Rasulullah salla lahu alayhi wa’ale hi wasallam drinking water whilst standing and also whilst sitting.” 


Commentary

There are many narrations mentioned wherein Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam prohibited the drinking of water whilst standing. A narration of Sayyidina Abu Hurayrah radiyallahu anhu is mentioned in Sahih Muslim that Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam said, “No person should stand and drink water, and if one forgetfully stood and drank it, it should be vomited out.” Some ulama have summed both the deed and the prohibition in a few ways. Some ulama are of the opinion that the prohibition came later and repeals the previous law. Some ulama hold the opposite view that the narrations where he stood and drank water repeals the one that prohibits it. According to a well-known saying, the prohibition is not that of a Shar’ee or unlawful nature, but as an etiquette. It is also a blessing and kindness. Ibn Qayyim and others have mentioned the harm that standing and drinking causes. In short, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam standing and drinking shows it being permissible to do so, and that it is not haraam to stand and drink water. It is best not to do so, as this is against the recommended practice and one will be committing a makruh - undesirable act by doing so. 



(199) Hadith Number 3

Hasrat Ibn Abbas radiyallahu anhu says, “I gave Rasulullah salla lahu alayhi wa’ale hi wasallam Zam-zam water to drink. He stood and drank it.”  


Commentary

This has been discussed in the first hadith of this chapter.


(200) Hadith Number 4

Hasrat Nazzaal ibn Sabrah rahmatullahi alaihe says that while he was with Sayyidina Ali (RA) in the courtyard (of the Masjid at Kufah), water was brought in a clay pot to him. He took water in his palms, washed his hands, gargled his mouth, put water in his nose (cleaned it), then made mas-h of his face, hands and head. Thereafter he stood and drank from it. Then said, “This is the wudhu of a person who is in a state of wudu. I had observed Rasulullah salla lahu alayhi wa’ale hi wasallam perform (wudu) in this manner.”   


Commentary

This hadith is mentioned in brief. The full narration is mentioned in Mishkaat from Bukhaari. In this hadith it may be possible that in reality he made mas-h of the face, hands, etc. To call this wudu will be metaphorical. Literally, it has been called wudu.
The feet are not mentioned here. The similarity of this is presumed. Another elucidation may be that in this hadith the washing of the limbs lightly has been metaphorically explained as mas-h. The washing of the feet in this incident is mentioned in some narrations. This explanation is supported by some narrations where, instead of mas-h, washing of the face and hands is mentioned. In this case the renewal of wudu is meant. This exposition is best according to this humble servant.
We also find from this hadith that it is permissible to stand and drink the left over water after wudu. The permissibility of drinking this water and the water of Zam-zam while standing is mentioned in the kitaabs of fiqh (jurisprudence). ‘Allaamah Shaami has mentioned the experience of some Ulama that it is a tested and proved antidote for diseases. Mulla Ali Qari has mentioned this act as meritorious in the commentary of the Shamaa-il.


(201) Hadith Number 5

Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasulullah salla lahu alayhi wa’ale hi wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, “It is more pleasing and satisfying in this manner.” 


Commentary

It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach. 


 (202) Hadith Number 6

Sayyidina Ibn Abbas radiyallahu anhu says, “Whenever Rasulullah salla lahu alayhi wa’ale hi wasallam drank water, he drank it in two breaths.”  

Commentary

In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbaas radiyallahu anhu has stated in a verbal hadith “Do not drink water only in one breath, but drink it in two or three breaths.” In this manner the minimum number of times is mentioned in this hadith and that it was done sometimes. Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam at times drank water in two breaths to show that this was the minimum amount of gulps one could take. It is possible that this may mean that two breaths were taken whilst drinking water. Another explanation may be this that in the hadith it is meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith. 


(203) Hadith Number 7

Sayyidatina Kabshah bint Thabit radiyallahu anha narrates, “Rasulullah salla lahu alayhi wa’ale hi wasallam visited my home. A leather water bag was hanging there, Rasulullah Salla Lahu Alayhi Wa’ale Hi Wasallam stood and drank water from the mouth of the water bag. I got up and cut out the mouth (portion) of the bag.”   


Commentary

Imam Nawawi has mentioned two reasons from Imaam Tirmidhi for cutting the mouth portion of the water bag. One is Tabarrukan (for barakah), because the mubaarak - blessed saliva of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam touched it and she wanted to keep it. The second is that she did not want anybody else to drink from the same portion where Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam had drunk. The reason being respect and courtesy. It will be disrespectful if someone else drank from the same place. There are two things mentioned in this hadith. One is standing and drinking which has already been discussed. The second is that it is reported in the Bukhaari from Sayyidina Anas radiyallahu anhu that it has been prohibited to drink from the mouth of a water bag. Therefore we shall take this hadith to show the permissibility of doing so, or that it will be taken to show that this is against the recommended practice. Also, by Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam drinking from it, can be that in times of necessity one is allowed to do so.
It is related in a hadith that a person was drinking from a water bag and a snake came out from it. On hearing this Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam forbade the drinking of water direct from a water bag.
According to this hadith, the drinking of water in this manner apparently seems to have taken place in the early period. A special note should be made here. One of the reasons of prohibiting the drinking of water in this manner is that every person’s mouth is not such that if it touches a water bag etc. it will not leave a smell. Certainly there are mouths whose saliva is a cure of diseases, and which is tastier than everything in the world and creates more happiness than everything else. Therefore the drinking of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam from a water bag cannot be compared with others. 


(204) Hadith Number 8

Sayyidina Thumaamah ibn Abdullah radiyallahu anhu says, “Sayyidina Anas ibn Maalik drank water in three draughts (breaths), and used to say that Rasulullah salla lahu alayhi wa’ale hi wasallam also drank water in the same manner.”  

(205) Hadith Number 9

Sayyidina Anas radiyallahu anhu reports, “Rasulullah salla lahu alayhi wa’ale hi wasallam went to my mother, Umme Sulaym’s house. A leather water bag was hanging there. Rasulullah salla lahu alayhi wa’ale hi wasallam stood and drank water from it. Umm Sulaym radiyallahu anha stood up and cut off that portion of the bag.”   


Commentary

The same type of incident of Sayyidatina Kabshah radiyallahu anha has been related in the hadith. It is however difficult to sit and drink from a water bag which is hanging. These are things that are done in times of necessity. A few ahaadith reported on the incident of Sayyidatina Umm Sulaym radiyallahu anha that she said, while cutting off the mouth piece of the water bag from which Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam had drunk, “No one shall put their mouth on it and drink from it again.” We understand from this that she did it out of love and respect for Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam.


(206) Hadith Number 10

Sayyidina Sa’d ibn Waqqaas radiyallahu anhu says, “Rasulullah salla lahu alayhi wa’ale hi wasallam drank water while standing.”   

Commentary

This was not their blessed habit, they did it now and then due to some reason. This has been discussed already.

Studying Ash-Shaam-il  

The manner in which Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) would drink 

Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) would drink in three stages and would not breath inside the vessel. The first sip taken should always be small in order to adjust the body to the drink. Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) also drank from the leather bag, therefore late the companions (Ra) took that portion and kept it.

In a hadith in this chapter the manner of the wudu of Sayyidina Ali (RA) is also mentioned. During the time of the Caliphate of Sayyidina Ali (RA) the capital was moved from Medina Munawwarah to Kufah.   


The blessing of Zamzam 

Allah (swt) protects anyone who drinks from the blessed water of Zamzam. This water suffices as food, strengthens the body, strengthens the soul and is a remedy. We should make an intention before drinking Zamzam then make supplication – dua afterwards. The blessed practice of Rasulullah (salla lahu alayhi wa’ale hi wasallam) was to drink from the same place as the other pilgrims. Rasulullah (salla lahu alayhi wa’ale hi wasallam) drank Zamzam while standing, and showed that standing is not forbidden while drinking. Sitting is not obligatory, it is Sunnah but not fard. Leaving something once is Sunnah. 

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