Bukhari

Hadith Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) accepted the gift of the lizard (sahanah), but did not eat it himself, because it was not to his liking. However, the Companions (radi Allahu anhum) ate it at his table, which is evidence of its permissibility. If someone refrains from eating it due to natural aversion, he will not be sinful; however, to declare it unlawful is incorrect.

The great hadith scholar, our teacher, Mawlana Abdur Rahman Sahib Mubarakpuri (rahimahullah) states:
Ibn Khālawayh mentioned that the lizard (sahanah) lives for seven hundred years, does not drink water, urinates only a single drop every forty days, and its teeth do not fall out; rather, it is said that its teeth are in the form of a single piece. Others have said that eating its meat quenches thirst.

Further, Mawlana states:
Al-Nawawi said: The Muslims are unanimously agreed that the lizard (sahanah) is lawful (halal) and not disliked (makruh), meaning there is consensus among the Muslims that the lizard is halal and not makruh.

However, the companions of Imam Abu Hanifah (rahimahullah) consider it makruh (disliked).

This statement of theirs is unacceptable because it is contrary to explicit texts.

In the narration of Tirmidhi from Ibn Umar (radi Allahu anhu), it is clearly mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I do not eat it, nor do I declare it unlawful.”

Under this hadith, Imam Tirmidhi (rahimahullah) states:
The scholars have differed regarding the eating of the lizard (sahanah). Some of the scholars among the Companions of the Prophet (sallallahu alayhi wa sallam) and others permitted it, while some considered it makruh. It is narrated from Ibn Abbas (radi Allahu anhu) that the meat of the lizard (sahanah) was eaten at the table of the Messenger of Allah (sallallahu alayhi wa sallam), but he (sallallahu alayhi wa sallam) did not eat it due to natural aversion.

Mawlana Mubarakpuri (rahimahullah) states:
This is the view of the majority, and it is the preferred and practiced opinion. On this view, the late Mawlana has cited eight hadiths and reports, and has commented on the arguments of those who consider it makruh in the best manner.

For details, it is necessary to study Tuhfat al-Ahwadhi, Volume 3, pages 73–74.

Hadith Commentary:
(1)
The ḍabb, which is called sāṇḍā in our region, was presented as a gift to the Messenger of Allah (sallallahu alayhi wa sallam), and he accepted the gift but did not eat it due to natural aversion, as he did not like it. However, other noble Companions (radi Allahu anhum) ate it at his table, which is evidence of its permissibility (halal). If someone refrains from eating it due to natural dislike, he will not be sinful. To declare it unlawful (haram) is incorrect.
(2)
There are many such things that are not eaten in our lands, but it is difficult to declare them unlawful (haram). Regarding the sāṇḍā, we will, God willing, relate its wonders, marvels, and our own eyewitness observations at another opportunity.

Benefits and Issues:
Benefit: Refer to the benefits of Hadith number 3730.
The details have been mentioned there.

This Umm Hafeed was the sister of Hazrat Maymunah radi Allahu anha, and both of them were maternal aunts of Hazrat Ibn Abbas and Hazrat Khalid bin Walid radi Allahu anhum. From these narrations, it is clearly understood that the dhab (monitor lizard) is not unlawful (haram); however, the Prophet sallallahu alayhi wa sallam himself did not have an inclination towards it.

Takhrij:
«أخرجه البخاري، الهبة وفضلها....، باب قبول الهدية، حديث:2575، ومسلم، الصيد والذبائح، باب إباحة الضب، حديث:1947.»©Explanation:
This hadith proves that the dhab (monitor lizard) is lawful (halal); this is the opinion of the majority of scholars. Some have considered it unlawful (haram), and some have deemed it disliked (makruh), presenting as evidence the narration of Abu Dawud in which the Prophet (sallallahu alayhi wa sallam) forbade eating dhab.
However, from this hadith in the Sahihayn and other hadiths on this subject, it is understood that this prohibition is not one of unlawfulness (hurmah), but rather of natural aversion (karahah tibbiyyah).
The Prophet (sallallahu alayhi wa sallam) himself did not eat dhab, but he did not forbid the noble Companions (radi Allahu anhum) from eating it. In fact, it is narrated in Sahih Muslim that he said: “Eat it, for it is lawful (halal), but it is not my food.”
(Sahih Muslim, al-Sayd wa’l-Dhaba’ih, Chapter: The Permissibility of Dhab, Hadith: 1944) This is a clear text that the prohibition is, at most, based on natural aversion, and absolutely not on unlawfulness.
And Allah knows best.