The Messenger of Allah ﷺ said to the delegation of Abdul-Qays, "Do not drink from a hollowed stump, nor from a tarred vessel, nor from a gourd, nor from a green jar, nor from a leather skin. Rather, drink from your own waterskin, and only what does not intoxicate. If anyone fears its strength, let him pour water over it."
عن رسول الله ﷺ أنه قال لوفد عبد القيس: لا تشربوا فى نقير، ولا مقير، ولا دباء، ولا حنتم، و لا مزادة، ولكن اشربوا في سقاء أحدكم غير مسكر، فإن خشي شرته فليصب عليه الماء.
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Bayhaqi (8/302) narrated it through the route of Abu Ashath, Ahmad bin Miqdam, who said, Nuh bin Qays narrated to us, from Ibn Awn, from Muhammad bin Sirin, from Abu Hurairah, who said, then he related it. Its chain is hasan because of Nuh bin Qays Azdi, Abu Rawh Basri, for he has hasan hadith, and Ibn Awn is Abdullah.These hadiths apply to the stage before the drink reaches the level of intoxication, at which point water is added to it and benefit may still be taken from it. But once it reaches the level of intoxication and becomes wine, it must be poured out and not kept. This is why he said, "If it overwhelms you," meaning if it becomes intoxicating, "then pour it out."As for what was reported from Abdul-Malik bin Nafi, who said that Ibn Umar said, "I saw a man come to the Messenger of Allah ﷺ with a cup containing nabidh while he was near the Corner. He handed him the cup, and the Prophet raised it to his mouth and found it strong, so he returned it to its owner. A man among the people said, 'O Messenger of Allah, is it forbidden?' He said, 'Bring the man to me.' So he was brought, and the Prophet took the cup from him, then called for water and poured it in, then raised it to his mouth and frowned, then called for water again and poured it in. Then he said, 'When these vessels become agitated against you, break their intensity with water.'"This is daif and munkar. Nasai (5694, 5695) and Bayhaqi (3058) narrated it through routes from Abdul-Malik bin Nafi, relating it as such. Nasai said, "Abdul-Malik bin Nafi is not well known, and his hadith is not to be relied upon, and what is well known from Ibn Umar contradicts his account." Bayhaqi also faulted it on this same basis.This Abdul-Malik has been declared daif by more than one scholar, and they criticized him because of this hadith. Ibn Abu Maryam said, "I said to Ibn Main, 'What do you say about the hadith of Abdul-Malik bin Nafi which Ismail bin Abu Khalid relates concerning nabidh?' He said, 'They declare it daif.'" And on another occasion he said, "Daif, worthless."Bukhari said, "Abdul-Malik bin Nafi related from Ibn Umar concerning nabidh, and he is not corroborated in this." Aqeeli likewise gave him an entry in al-Duafa and cited this hadith for him, saying, "He is only corroborated by someone below him or equal to him." Abu Hatim said, "An unknown shaykh, who related only a single hadith, which Shaybani split into two hadiths. His hadith is not established, and he is munkar al-hadith."His statement "qattaba" means he drew his two eyes together as a frowning person does, that is, he frowned and contracted his skin when he encountered something disagreeable. His statement "when it becomes agitated" means when it intensifies and churns during fermentation.Likewise, what was reported from Abu Masud Uqbah bin Amr is not sound, that he said, "The Prophet ﷺ grew thirsty near the Kaaba and asked for something to drink, so he was brought nabidh from the Siqayah. He smelled it and frowned, then said, 'Bring me a bucket from Zamzam,' and it was poured over it, then he drank. A man said, 'Is it forbidden, O Messenger of Allah?' He said, 'No.'"Nasai (5703), Daraqutni (4695), and Bayhaqi (8/304) all narrated it through the route of Yahya bin Yaman, from Sufyan (that is, Thawri), from Mansur, from Khalid bin Saad, from Abu Masud, who said, then he related it.Nasai said, "This is a daif report, because Yahya bin Yaman related it alone, without the other companions of Sufyan, and Yahya bin Yaman's hadith is not to be relied upon due to his poor memory and frequent errors."Daraqutni said, "This hadith is known to be from Yahya bin Yaman, and it is said that the chain was reversed for him, and it became mixed up in his mind with the hadith of Kalbi from Abu Salih." End of quote.Abu Hatim and Abu Zura al-Razi likewise faulted it on this same basis, saying, "Ibn Yaman erred in the chain of this hadith. This hadith was narrated from Thawri, from Kalbi, from Abu Salih, from Muttalib bin Abu Wada, from the Prophet ﷺ." End of quote. See al-Ilal by Ibn Abu Hatim (1552).Bukhari likewise faulted it in a similar manner, as did Abdullah bin Numayr, as conveyed from both of them by Ibn Adi in al-Kamil (3/28-29).