Nasai

Imam al-Nasa’i rahimahullah’s objective is to establish that the prohibition regarding these vessels is to be understood as one of prohibition (tahrim), not merely of dislike (karahah). And this matter is clearly proven from the aforementioned verse, but this does not mean that the Messenger of Allah sallallahu alayhi wa sallam himself could not later permit the use of those vessels, which is established as correct. Therefore, the verified position is that, along with the prohibition of alcohol, the use of those vessels was also effectively stopped by him. Later, when alcohol was eradicated, he considered it better not to make those vessels. If there is a necessity, then they may be made, but it is essential to avoid intoxication. Apart from nabidh, the use of those vessels for other purposes is absolutely permissible, and there is no dislike in it. In this way, reconciliation is achieved between all the related narrations, and every narration is acted upon. And Allah knows best.