Bukhari

Hadith Commentary:
The literal translation is as follows: "He (the Prophet sallallahu alayhi wa sallam) forbade soaking nabidh in water skins." However, this meaning cannot be correct, because it is mentioned further on: how could every person have access to water skins? There is an error in this narration, and the correct version is as follows:
"Naha ‘an al-intibadh illa fi al-asqiya."
He forbade soaking (nabidh) except in water skins.

Some scholars, based on these very ahadith, still consider it disliked (makruh) to soak nabidh in earthenware jars, lacquered vessels, and gourds. However, most scholars say that this prohibition was only during the time when the prohibition of wine had just been revealed, so that people would not, by soaking nabidh in wine vessels, be inclined to return to wine.

When the prohibition of wine had become firmly established in people’s hearts, the Prophet sallallahu alayhi wa sallam lifted this restriction.

He permitted soaking nabidh in any vessel.

(Wahidi)

Abdullah ibn Muhammad al-Musnadi narrated to us, he said: Sufyan al-Thawri narrated to us the same, and in it is: When the Prophet sallallahu alayhi wa sallam forbade soaking nabidh in certain vessels.

This also refers to the time when wine was made unlawful, and the use of wine vessels was also prohibited.

Later, this prohibition was lifted.

Hadith Commentary: Benefits and Issues:
In these hadiths, an incident from the early period is described, when there was a shortage of grain in Madinah. Suddenly, during Jumu‘ah (Friday prayer), a caravan carrying grain arrived. Due to necessity, the noble Companions (radi Allahu anhum ajma‘in) went to purchase grain, fearing that if they delayed, they might be deprived of it.

And from some mursal narrations, it is also understood that up until that time, the sermon (khutbah) of Jumu‘ah used to be delivered after the Jumu‘ah prayer.

Furthermore, the noble Companions (radi Allahu anhum ajma‘in) thought that they would quickly finish purchasing the grain and return, so that both tasks would be accomplished.

Upon this, a warning was revealed from Allah Ta‘ala, so for the future, those noble individuals became cautious, and this incident never occurred again. The noble Companions (radi Allahu anhum ajma‘in) thereafter always gave preference to prayer over every other task and occupation.