Buraidah (may Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said: "I had previously forbidden you from (the vessels mentioned in the previous chapter's hadith), but in reality, vessels do not make anything lawful or unlawful. (Rather), every intoxicating substance is unlawful." © Imam Tirmidhi says:
This hadith is Hasan Sahih.
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: In this narration, the word of exception (istithna) has been omitted, therefore the meaning has been reversed. The original wording is: "Kuntu nahaytukum ‘an al-ashriba illa fi zuruf al-adam," and this very narration is found in Sunan Abi Dawud, number 3698, in this manner: "Nahaytukum ‘an al-ashriba an tashrabu illa fi zuruf al-adam." This is explicit evidence that here the word "illa" (except) has been omitted. The meaning is: I had forbidden you from drinking beverages except in leather vessels.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5209
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: It was prohibited to prepare nabidh in various vessels along with the prohibition of wine, because in those vessels nabidh could quickly reach an intoxicating level and could revive the memory of wine. Furthermore, those accustomed to drinking wine would not realize when it had reached an intoxicating stage. Therefore, as a preventive measure (sadd al-dharī‘ah), preparing nabidh in those vessels was forbidden. However, when, due to the prohibition of wine, the habit of drinking wine was abandoned and the prohibition of intoxicants became firmly established in people’s hearts, and there was no longer any fear that wine would be consumed under the pretext of nabidh (because the onset of intoxication in nabidh would have begun and they would think that intoxication had not occurred), then permission was granted to prepare nabidh in the previously prohibited vessels, because the reason for the prohibition had ceased and people had need of those vessels.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5208
Hafiz Muhammad Ameen
(1) In the aforementioned narration, Abu Awanah has opposed Sharik. This opposition is present both in the chain of transmission (isnad) and in the text (matn), as will become clearly evident from the following narration.
(2) Thus, the original narration is as such. This weak narrator altered both the chain of transmission and the wording of the narration; therefore, that weak narration is not suitable for use as evidence in any respect. It is not correct for the researcher of the book to declare it authentic.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5681