Azami 7581

Bayhaqi narrated it (8/307) via Ibn Wahb, who said, "Abdul-Rahman bin Salman told me," from Aqeel bin Khalid, from Mabad bin Kaab bin Malik, from his brother Abdullah bin Kaab bin Malik, from a woman who said, and she mentioned it. This is a hasan isnad because of Abdul-Rahman bin Salman, who is Hijri, the Egyptian. Bukhari said, "There is something questionable about him."Abu Hatim said, "His hadith is confused. He narrates from Aqeel hadiths from shaykhs of Aqeel, among whom he includes Zuhri in something Aqeel heard from those shaykhs. I have not seen anything objectionable in his hadith, and he is sound in hadith. Bukhari included him in his book of daif narrators, but he should be moved out of there." End quote.Abu Saeed bin Yunus said, "He was close in age to Ibn Wahb. He narrates from Aqeel rare reports that he alone transmitted, and he was trustworthy."The conclusion is that his hadith is hasan. Abu Hatim rejected Bukhari's weakening of him, stating that he did not see anything in his hadith to be criticized, rather it has supporting evidence, and this is why Hafiz said, "There is no harm in him."As for what is narrated from Kabsha bint Abu Maryam, who said, "I asked Umm Salama what the Prophet used to forbid." She said, "He used to forbid us from boiling dates until the pits softened, or from mixing raisins and dates." This is daif. It was narrated by Abu Dawud (3706) and Ahmad (26505), both via Yahya Qattan, from Thabit bin Umara, who said, "Rayta told me," from Kabsha bint Abu Maryam, who said, and she mentioned it. Its isnad is daif due to the unknown status of Rayta and Kabsha bint Abu Maryam.Likewise, what is narrated from Anas bin Malik is not sound, that he said, "The Messenger of Allah forbade us from combining two things into a nabidh where one overpowers the other." He said, "And I asked him about fadikh, and he forbade it to me." He said, "He disliked the muznib type of busr for fear that it would become two different things, so we used to cut it off." This was narrated by Nasai (5563) from Suwayd bin Nasr, who said, "Abdullah (that is, Ibn Mubarak) informed us," from Waqa bin Iyas, from Mukhtar bin Fulful, from Anas bin Malik, who said, and he mentioned it.Waqa bin Iyas is Abu Yazid, the Kufan. There is disagreement about him, and he leans closer to daif. Nasai said, "He is not strong." Abu Ahmad Hakim said, "He is not solid." Abu Hatim and Ibn Adi considered him acceptable, and Hafiz said, "His hadith is weak."His statement, "one overpowers the other," comes from al-baghi, meaning it grows stronger.Khattabi said, "More than one scholar has held that mixing the two ingredients together is forbidden, even if the drink made from them is not intoxicating, following the apparent meaning of the hadith, and they did not make the ruling dependent on intoxication. This is the view of Ataa and Tawus, and it was also held by Malik, Ahmad bin Hanbal, Ishaq, and the generality of the people of hadith, and it is the predominant position of the Shafii school. They said that whoever drinks the mixture before it develops strength is sinful in one respect, and if he drinks it after it has developed strength, he is sinful in two respects, one being the drinking of the mixture and the other the drinking of an intoxicant. Sufyan Thawri, Abu Hanifa, and his companions permitted it." Maalim Sunan (5/276).I say, those who held it was permissible said this because each of the two is lawful on its own, so it should not be disliked when combined, and the prohibition should be understood as applying to the state of intoxication, since each of the two affects the other by speeding up the onset of potency when they are mixed.