Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
bayhaqi:17462Abū Zakariyyā And ʾAbū Bakr > Abū al-ʿAbbās > Muḥammad b. ʿAbdullāh b. ʿAbd al-Ḥakam > Ibn Wahb > ʿAbd al-Raḥman b. Salmān > ʿAqīl b. Khālid > Maʿbad b. Kaʿb b. Mālik > Akhīh ʿAbdullāh b. Kaʿb b. Mālik > Āmraʾah

[Machine] She heard the Messenger of Allah ﷺ say, "Do not mix dates and raisins together, but mix each of them separately." The Shaykh (may Allah have mercy on him) said, "The prohibition of the Prophet ﷺ regarding these two mixtures implies two possibilities. One is that he forbade mixing them together, whether it reaches the degree of intoxication or not, but he allowed drinking them separately when they are mixed freshly. The second possibility is that he prohibited it because it is closer to intensification, but when mixed freshly, it is further away from intensification. As long as it does not reach the degree of intoxication in both cases, it is not forbidden. This second meaning is indicated by what..."  

البيهقي:١٧٤٦٢وَأَخْبَرَنَا أَبُو زَكَرِيَّا وَأَبُو بَكْرٍ قَالَا ثنا أَبُو الْعَبَّاسِ أنبأ مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ عَبْدِ الْحَكَمِ أنبأ ابْنُ وَهْبٍ أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ سَلْمَانَ عَنْ عَقِيلِ بْنِ خَالِدٍ عَنْ مَعْبَدِ بْنِ كَعْبِ بْنِ مَالِكٍ عَنْ أَخِيهِِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ عَنِ امْرَأَةٍ

أَنَّهَا سَمِعَتْ رَسُولَ اللهِ ﷺ يَقُولُ لَا تَنْتَبِذُوا التَّمْرَ وَالزَّبِيبَ جَمِيعًا انْبِذُوا كُلَّ وَاحِدٍ مِنْهُمَا وَحْدَهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ نَهْيُ النَّبِيِّ ﷺ عَنِ الْخَلِيطَيْنِ يَحْتَمِلُ أَمْرَيْنِ أَحَدُهُمَا أَنْ يَكُونَ إِنَّمَا نَهَى عَنْهُ لِخَلْطِهِمَا سَوَاءً بَلَغَ حَدَّ الْإِسْكَارِ أَوْ لَمْ يَبْلُغْ وَأَبَاحَ شُرْبَهُ إِذَا نُبِذَ عَلَى حِدَتِهِ وَالْآخَرُ أَنْ يَكُونَ إِنَّمَا نَهَى عَنْهُ؛ لِأَنَّهُ أَقْرَبُ إِلَى الِاشْتِدَادِ وَإِذَا نُبِذَ عَلَى حِدَتِهِ كَانَ أَبْعَدَ عَنِ الِاشْتِدَادِ فَمَا لَمْ يَبْلُغْ حَالَةَ الِاشْتِدَادِ فِي الْمَوْضِعَيْنِ جَمِيعًا لَا يَحْرُمُ وَعَلَى هَذَا الْمَعْنَى الثَّانِي يَدُلُّ مَا