The Prophet ﷺ said to the children of Abdul Qays, "I forbid you from the dubba, the hantam, the naqir, and the muqayyar." The hantam is the cut-off Jarad. "But drink from your waterskin and tie it shut."In another wording, "the hantam and the cut-off Jarad."
أن النبي ﷺ قال لولد عبد الفيس: أتهاكم عن الدباء والحنتم والنقير والمقير،- والحنتم: الجرادة المجبوبة- ولكن اشرب في سقائك و أوكه. وفي لفظ: والحنتم والجرادة المجبوبة.
Muslim reported it in the Book of Drinks (1991: (33)) from Nasr bin Ali Jahdami, who said, Nuh bin Qays informed us, who said, Ibn Awn narrated to us, from Muhammad (that is, Ibn Sirin), from Abu Hurairah, who said, and then he mentioned it. The other wording belongs to Abu Dawud (3693), transmitted through this same route.As for his statement in Muslim's wording, "and the hantam, the mazadah that has been cut," Nawawi said, "This is how it appears in all the manuscripts current in our lands, and likewise the Qadi, meaning Iyad, transmitted it from the majority of the narrators of Sahih Muslim and from most of the manuscripts." He said, "But in some manuscripts it occurs as, 'and the hantam and the mazadah that has been cut.'" He said, "This is the correct version, and the earlier one is a change and an error." He said, "Nasai likewise recorded it as, 'and concerning the hantam and concerning the mazadah that has been cut,' while in Sunan Abu Dawud it reads, 'and the hantam, the dubbaa, and the mazadah that has been cut.'" Sharh Muslim by Nawawi (13/158).His statement, "and the mazadah," refers to the vessel used for carrying water, such as a raawiyah, a waterskin, and the like, though what is meant here specifically is the waterskin.His statement, "that has been cut," describes one whose top has been cut off so that it takes on the shape of a jar. The root meaning of jabb is cutting, so its top is cut off until it no longer has a neck that can be tied shut. It is also said that it refers to one whose neck has been cut off and which has no ghazlaa, that is, no opening at its bottom through which the drink can vent, so its contents become intoxicating without anyone realizing it, unlike the ordinary waterskin, in which whatever has fermented becomes apparent, since strong fermentation causes it to split.As for his statement, "but drink from your waterskin and tie it shut," Nawawi said, the scholars explained that its meaning is that when the waterskin is tied shut, the danger of intoxication is avoided, because whenever its contents change, ferment, and become intoxicating, they split open the tied skin. So as long as it has not split, it is not intoxicating. This is unlike the dubbaa, the hantam, the mazadah that has been cut, the muzaffat, and other such thick vessels, in which the drink may become intoxicating without anyone knowing it. Sharh Muslim (13/159).