And it has been authentically reported from him
that he said:"I do not eat while leaning." 
said:"I sit only as the slave sits, and I eat as the slave eats." 
Leaning or supporting one's weight (Ittika') has been explained as meaning to sit cross-legged and it has been explained as meaning to lean on something and it has been explained as meaning to lean on one side. All three of these are considered Ittika'.
He used to eat with three fingers and that is the most beneficial way to eat. He used to drink honey mixed with cold water.
And it has been authentically reported from him that he prohibited drinking in a standing position and it has been authentically reported from him that he commanded one who did so to vomit it out.  And it has been authentically reported from him that he drank while standing and so it was said that the prohibition was abrogated and it was said that this made it clear that the prohibition was not one of Tahreem  and it was said that he drank standing out of necessity.
He used to take three breaths when drinking and he said:"It is more thirst-quenching, healthier and more wholesome."
That is, it is better to quench the thirst, healthier in that it frees one from thirst and more nourishing for the body when it enters it, and it mixes with it easily and is tastier and more beneficial, as in Allah's Words:
فَكُلُوهُ هَنِيئًا مَّرِيئًا
"Take it, and enjoy it without fear of any harm (as Allah has made it lawful)."
That is, delight in the result of it and enjoy the taste of it.
And At-Tirmidhi has narrated from the Prophet :saws:that he said:Do no not drink in one breath as the camel does, but drink in two or three breaths and mention Allah's Name when you drink and praise and thank Him when you finish. "
And it is authentically reported from the Prophet :saws:that he said:"Cover the drinking vessels and tie the waterskins, for there is a night in the year when a pestilence descends and it does not pass over any vessel without a cover or any waterskin which is not tied except that some of that disease goes into it." 
Al-Laith Ibn Sa'd, one of the narrators said: "The non-Arabs in our community protect themselves against that night in Kanun Al-Awwal." 
And it has been authentically reported from him :saws:that he ordered vessels to be covered even if it be only with a stick. 
And it has been authentically reported from him
that he ordered his Companions (Radhi Allahu Anhum) to mention Allah's Name when covering vessels and tying waterskins and he prohibited them from drinking from the mouth of the waterskin  and from breathing and blowing into the water vessel and from drinking from cracked or chipped cups.
would not refuse perfume and he said:"Whoever is offered Raihan, he should not refuse it, because it is light to carry and it has a pleasant odour."
And in Abu Dawud and An-Nasa'i' s version: "Whoever is offered perfume.''
In Al-Bazzar's 'Musnad', it is reported from him
that he said:"Verily, Allah is Good and He loves that which is good and He is Clean and He loves cleanliness and He is Kind and He loves kindness and He is Generous and He loves generosity, so clean your doorways and your courtyards and do not imitate the Jews whoever collect their rubbish in their houses."
And regarding perfume, one special characteristic of it is that the angels like it and the devils flee from it and good souls love good souls and evil souls love evil souls, so:
الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ
"Bad statements are for bad people (or bad women for bad men} and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)." 
And although this may refer to men and women, it also includes deeds and words, foods and drinks, clothing and odours, either based upon the generality of its wording or by the generality of its meaning.
 Narrated by Al-Bukhari, At-Tirmidhi, Ibn Majah, Abu Dawud, Ahmad and Ad-Darimi, on the authority of Abu Juhaifah
 Narrated by Abu Ash-Shaikh, on the authority of ' A'ishah
it contains in its Sanad one 'Ubaidullah Ibn Al-Waleed Al-Wassafi, who is weak, according to Imam Ahmad, Yahya Ibn Ma'een and others.
 Narrated by Muslim and Ad-Darimi.
 Narrated by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah and Ahmad.
 Tahreem: Strict forbiddance.
 Surah An-Nisa' 4:4
 Narrated by At-Tirmidhi, on the authority of Ibn 'Abbas :radiyallahuanhit contains in its Sanad one Yazeed Ibn Sinan Al-Jazari, who is described as weak by Ahmad Ibn Hanbal and Yahya Ibn Ma' een.
 Narrated by Muslim and Ibn Majah, on the authority of Jabir Ibn 'Abdillah
 Kanun Al-Awwal: December.
 Narrated by Al-Bukhari and Muslim on the authority of Jabir Ibn 'Abdillah
Narrated by Al-Bukhari, on the authority of Abu Hurairah
 Narrated by Abu Dawud on the authority of Abu Sa'eed Al-Khudri
it contains in its chain of narrators one Qurrah Ibn 'Abdir-Rahman, who is described as weak by Yahya Ibn Ma' een, Ibn Hibban, Ahmad Ibn Hanbal and others.
 Narrated by Al-Bukhari, on the authority of Anas Ibn Malik
 Narrated by Muslim, Abu Dawu, An-Nasa'i and Ahmad, on the authority of Abu Hurairah
 Also narrated by At-Tirmidhi, on the authority of Sa'd Ibn Abi Waqqas
, it contains in its Sanad one Khalid Ibn Ilyas, who is abandoned in Hadeeth, according to scholars.
 Surah An-Nur 24:26Pages 470-476