Muslim

Hadith Commentary: Benefits and Issues: (1)
It is established from this hadith that every intoxicating substance is forbidden, because Abu Talhah and his companions who were drinking wine, it was a mixture called “Fadheekh” made from unripe dates (busr) and ripe dates (tamar, i.e., dried dates), and as soon as they heard the announcement of the prohibition of wine, they immediately, without any hesitation, poured it away. In the same way, all the people poured away every kind of wine into the streets. From this, the majority of the Imams—including Imam Malik, Imam Shafi’i, Imam Ahmad, and Muhammad ibn al-Hasan—have said that all intoxicating drinks are khamr (wine). (Al-Mughni, vol. 12, p. 495) And whether the intoxicating substance is in large or small quantity, whether it reaches the level of intoxication or not, it is forbidden and impure (najis), and the one who drinks it will be subjected to the prescribed punishment (hadd).

(2)
According to Imam Rabi’ah and Dada, every intoxicating substance is forbidden, but it is not impure (najis). (Sharh al-Muhadhdhab, vol. 2, pp. 569-570, by reference to Takmila, vol. 3, p. 599). Also, according to Imam Abu Hanifah, Abu Yusuf, al-Nakha’i, and some people of Basrah, there are three types of drinks:

(1)
The juice of grapes when it becomes intense and starts to boil and foam; according to Imam Abu Yusuf, foaming is not necessary. This is the original khamr (wine); both its small and large quantities are forbidden and it is impure (najis). Therefore, its buying and selling is not permissible. If anyone drinks even a single drop of it, he will be subjected to the prescribed punishment (hadd).

(2)
Three forbidden drinks: (a) The juice of grapes when it is cooked and less than two-thirds of it evaporates. (b) Naqi‘ al-tamar: which is called “sikr,” i.e., dates are put in fresh water and intoxication develops in it. (c) Naqi‘ al-zabeeb: that is, uncooked water in which raisins are put, and after remaining for several days, intensity and boiling develop in it. According to Allamah Taqi, all three of these, according to the correct opinion of Imam Abu Hanifah, are also khamr; therefore, they are forbidden and impure (najis). Whether in small or large quantity, drinking it is forbidden. However, its being wine is not as definitive and certain as the original khamr. Therefore, as long as intoxication does not occur, the prescribed punishment (hadd) will not be applied, because its being wine is not definitive, rather there is doubt in its being wine. According to Imam Abu Hanifah, its sale is permissible, but according to the two companions (Sahibayn), its sale is not permissible.

(3)
Apart from these four types, all other intoxicating drinks, according to Imam Abu Hanifah and Imam Abu Yusuf, are permissible to drink. (Takmila, vol. 3, pp. 599, 600) (al-Hidayah). However, it is clear from authentic ahadith that the position of the majority is correct, because of the explicit statement of the Prophet (sallallahu alayhi wa sallam): “Whatever intoxicates in large quantity, its small quantity is also forbidden.” Therefore, many of the Hanafis have accepted the position of the majority regarding its prohibition, but have considered the buying and selling of other than the original khamr to be permissible, and have applied the prescribed punishment (hadd) only when it is drunk in an intoxicating amount. (Takmila, vol. 3, p. 608).

Ibn al-Mundhir says, the ahadith upon which the people of Kufa base their argument are all defective, and Imam Athram has clarified the weakness of all those ahadith and the statements of the Companions. (Al-Mughni, vol. 12, p. 497)