Hadith 5706

أَخْبَرَنَا الْحَسَنُ بْنُ إِسْمَاعِيل بْنِ سُلَيْمَانَ , قَالَ : أَنْبَأَنَا يَحْيَى بْنُ يَمَانٍ , عَنْ سُفْيَانَ , عَنْ مَنْصُورٍ , عَنْ خَالِدِ بْنِ سَعْدٍ , عَنْ أَبِي مَسْعُودٍ , قَالَ : عَطِشَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَوْلَ الْكَعْبَةِ , فَاسْتَسْقَى , فَأُتِيَ بِنَبِيذٍ مِنَ السِّقَايَةِ , فَشَمَّهُ فَقَطَّبَ , فَقَالَ : " عَلَيَّ بِذَنُوبٍ مِنْ زَمْزَمَ " فَصَبَّ عَلَيْهِ ثُمَّ شَرِبَ , فَقَالَ رَجُلٌ : أَحَرَامٌ هُوَ يَا رَسُولَ اللَّهِ ؟ , قَالَ : " لَا " . وَهَذَا خَبَرٌ ضَعِيفٌ , لِأَنَّ يَحْيَى بْنَ يَمَانٍ انْفَرَدَ بِهِ دُونَ أَصْحَابِ سُفْيَانَ , وَيَحْيَى بْنُ يَمَانٍ لَا يُحْتَجُّ بِحَدِيثِهِ لِسُوءِ حِفْظِهِ وَكَثْرَةِ خَطَئِهِ .
´It was narrated that Abu Mas'ud said:` "The Prophet [SAW] became thirsty around the Ka'bah so he called for a drink. Some Nabidh was brought in a water skin and he smelled it and frowned. He said: 'Bring me a bucket of Zamzam (water).' He poured it over it and drank some. A man said: 'Is it unlawful, O Messenger of Allah?' He said: 'No.'"
Hadith Reference سنن نسائي / كتاب الأشربة / 5706
Hadith Grading الألبانی: ضعيف الإسناد  |  زبیر علی زئی: ضعيف، إسناده ضعيف، سفيان الثوري عنعن. انوار الصحيفه، صفحه نمبر 367
Hadith Takhrij «تفرد بہ النسائي (تحفة الأشراف: 9980) (ضعیف الإسناد) (مولف نے وجہ بیان کر دی ہے)»
Explanation & Benefits
Hafiz Muhammad Ameen
This is the fifth narration which the Hanafis have used as evidence. In reality, this and the fourth narration are one and the same, and both are weak. The reasoning is as follows: that nabidh was intoxicating. The Prophet sallallahu alayhi wa sallam frowned and added water, although it is possible that it was too thick and the Prophet sallallahu alayhi wa sallam did not prefer it thick, or its smell was unpleasant. By adding water, it became thinner and easier to drink. The unpleasant smell also disappeared. Is it necessary to assume that it was intoxicating, and then use this as evidence against authentic narrations—especially when this narration is also weak? From such a narration, only that meaning should be taken which is in accordance with the most authentic narrations, or else it should be abandoned altogether, as is the method of the hadith scholars.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5706