Abu Dawud

Benefits and Issues:
Man is prone to error; therefore, the sinner should be advised in the best manner.
A style of rebuke that provokes his negative emotions is not appropriate, for this, in effect, assists Shaytan.

Hadith Commentary:
It is understood from this that exceeding limits in condemning a sinner is blameworthy.

Hadith Commentary:
(1)
In this hadith, there is no fixed number prescribed for beating the one who drinks alcohol, because in the early period of Islam, its number was not specified. However, the Prophet sallallahu alayhi wa sallam considered cursing him for disgrace as aiding the Shaytan. In this way, Shaytan would get an opportunity to cast whispers. It is also possible that doing so in the presence of the Messenger of Allah sallallahu alayhi wa sallam gives the impression that he is deserving of a curse, so Shaytan would instill evil thoughts in his heart; therefore, the Prophet sallallahu alayhi wa sallam forbade this.

(2)
From this hadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam did not have him flogged, but considered it sufficient to strike with shoes, fists, and pieces of cloth. This is precisely what Imam Bukhari rahimahullah intended to establish from this hadith.

Hadith Commentary:

Willingly bearing the limit (hadd) set by Allah is itself proof of this sinner being a believer; therefore, after the hadd has been carried out, it is prohibited to curse or reproach him.

Hadith Commentary:
(1)
When someone has undergone the punishment for his crime, it is not correct to revile him or curse him. Rather, in one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Pray to Allah for his forgiveness and mercy.”
And after the punishment was carried out, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Disgrace him,” so the people said to him, “Do you not fear Allah? Are you not afraid of His punishment? Do you not feel shame before the Messenger of Allah (sallallahu alayhi wa sallam)?” After reproaching him, he was left alone.
(Sunan Abi Dawud, Hudud, Hadith: 4478)

(2)
Hafiz Ibn Hajar (rahimahullah) has written, quoting the commentator of Sahih Bukhari, Ibn Munir, that cursing a specific individual is absolutely prohibited. However, it is permissible to curse an evil deed without naming anyone, because by doing so, it is possible that the person may desist from it. But cursing someone by name causes him harm, and it is not permissible to harm a Muslim.
Cursing a specific individual is also prohibited because by doing so, he may become obstinate in his sin and, losing hope in repentance, become emboldened in that vile act.
Some scholars have considered it permissible to curse by name, but their position is not the preferred one.
(Fath al-Bari: 12/93)
And Allah knows best.