It was also recorded by Abū ʿArūbah al-Ḥarrānī in “Ḥadīth al-Jazarīyīn” (51/1) with an authentic chain.
The apparent purport of the prohibition in these narrations is that drinking while standing is unlawful unless one has an excuse. Yet many ḥadiths report that the Prophet ﷺ himself drank while standing, and the scholars consequently differed over how to reconcile the two sets of texts. The majority maintain that the prohibition denotes mere reprehensibility (karāhah tanzīhiyyah) and that the order to induce vomiting is only a recommended measure.
Ibn Ḥazm, however, dissented and held that it is in fact forbidden, and that view is, in all likelihood, closer to the truth. For construing the act as merely disliked is not supported by the wording “he sternly rebuked,” nor by the command to vomit; inducing vomiting entails severe hardship, and I know of no instance in the Sharīʿah where such a burden is imposed as a penalty for neglecting something that is only recommended. Likewise, the statement, “Satan has drunk with you,” is a strong deterrent from drinking while standing, and I can scarcely imagine such language being used for an act whose avoidance is only recommended.
As for the reports describing the Prophet ﷺ drinking while standing, they can be interpreted as cases of necessity—such as a cramped location or the waterskin being suspended—and some narrations allude to that. Allah knows best.
178 — “Treat him with ruqyah, and teach it to Ḥafṣah just as you taught her the Qur’an,” and in another wording: “just as you taught her writing.”
Al-Ḥākim (4/56–57) recorded it through the route of Ibrāhīm ibn Saʿd from Ṣāliḥ ibn Kaysān: Ismāʿīl ibn Muḥammad ibn Saʿd narrated to us that Abū Bakr ibn Sulaymān ibn Abī Ḥathmah al-Qurashī informed him that a man from the Anṣār was afflicted by namlah (a certain skin ailment). He was told that al-Shifāʾ bint ʿAbd Allāh used to treat namlah by ruqyah, so he went to her and asked her to recite over him. She replied, “By Allah, I have not performed ruqyah since I embraced Islam.” The Anṣārī then went to the Messenger of Allah ﷺ and informed him of what al-Shifāʾ had said, whereupon the Messenger of Allah ﷺ