I said: In their statement, there is a subtle hint that they do not have a scientific proof for the aforementioned doubt, but it is merely an opinion, and with such, it is not appropriate to deem a trustworthy person mistaken; because his solitary narration is proof unless contradicted by someone more trustworthy and more knowledgeable, which is absent here. Al-Tirmidhī (may Allāh have mercy on him) was correct when he combined in his previous statement the authentication of the ḥadīth and the judgment of it being strange; because this is the principle explicitly stated in the science of terminology as is known among scholars. Without this, authentic ḥadīths would be subject to weakening merely due to solitary narration, and this is incorrect, especially since the other path is with a different isnād and different narrators; it supports the narration of Ḥafṣ and strengthens it, indicating that he has preserved it. And Allāh knows best. In the ḥadīth, there is an important benefit, which is the permissibility of eating while walking, unlike drinking while standing; for it is prohibited as established in "Ṣaḥīḥ Muslim" and others, and some of it has been previously referenced in the first volume (number 177). There, I mentioned the difference of opinion among scholars regarding its ruling, favoring prohibition; because of his (ṣallá Allāhu ʿalayhi wa-sallam) discouragement of drinking while standing and other supporting evidence; so refer to it. It is not permissible to oppose this with ḥadīths of his (ṣallá Allāhu ʿalayhi wa-sallam) drinking while standing; because they occurred either on the original innocence or due to an excuse, and this is the view of Shaykh al-Islām Ibn Taymiyyah in one of his fatāwá; so whoever wishes may refer to it (32/209-210). Then, some brothers—may Allāh reward him well—brought to my attention Abū Ḥātim's criticism of the ḥadīth as well, with a strange defect, as his son said in "al-ʿIlal" (2/9/1500): "I asked my father about a ḥadīth narrated by Muḥammad ibn Ādam ibn Sulaymān al-Miṣṣīṣī from Ḥafṣ ibn Ghiyāth ... (he mentioned the ḥadīth)? My father said: Ibn Abī Shaybah followed him in narrating from Ḥafṣ, but it is Ḥafṣ from Muḥammad ibn ʿUbayd Allāh al-ʿArzamī, and this ḥadīth has no basis with this isnād."