Bukhari

Hadith Commentary:
Whether one eats or does not eat, this is a matter of choice; however, eating the monitor lizard (sāhinah) is, without hesitation, permissible and lawful, as is mentioned in the ahadith here.
Imam Ahmad and Imam Tahawi have narrated that the Messenger of Allah (sallallahu alayhi wa sallam) overturned the pots containing the meat of the monitor lizard.
This is interpreted as: initially, he (sallallahu alayhi wa sallam) suspected that it might have been transformed (i.e., altered in its nature), but then this suspicion was removed, and he permitted the Companions to eat it.
Khalid (radi Allahu anhu) is titled the Sword of Allah, and he passed away in the year 21 AH.
Radi Allahu anhu wa ardah.

Hadith Commentary:
(1)
From this hadith, it is understood that although the Messenger of Allah (sallallahu alayhi wa sallam) did not like to eat it due to his natural aversion, he did not prohibit the noble Companions (radi Allahu anhum) from eating it either. Therefore, whoever likes it may eat it, and whoever does not like it may abstain. Not eating something is a matter of personal choice, but eating the dhab (monitor lizard) is permissible and lawful.

(2)
Among the Arabs, eating dhab was a common practice; in fact, it used to be served as a special dish at gatherings. Thus, Yazid bin Asam says that we attended a wedding ceremony in Madinah Tayyibah, and the hosts presented us with thirteen dhab. Some among us ate, and others abstained. (Sahih Muslim, Al-At'imah, Hadith: 5040 (1948)) Hazrat Umar (radi Allahu anhu) used to say that Allah Ta'ala benefits many people through it. It is the food of shepherds. If I had them, I would certainly eat them. The Messenger of Allah (sallallahu alayhi wa sallam) did not eat them due to his natural aversion. (Sahih Muslim, Al-At'imah, Hadith: 5042 (1950))

(3)
Generally, two reasons are mentioned regarding the Messenger of Allah (sallallahu alayhi wa sallam) not eating them:
➊ Dhab were not found in Makkah Mukarramah and its surroundings, so he felt a distaste for it and disliked it, thus refraining from eating it.
➋ It has an unpleasant odor, so he did not like to eat it.
He (sallallahu alayhi wa sallam) said: "There are (angels) who come to me from Allah," just as he did not eat garlic, etc. (Fath al-Bari: 9/822)
In any case, he did not eat dhab, whatever the reason may have been, but despite his dislike, he did not declare it unlawful. Rather, the wording of one narration is: "You eat, for it is lawful." (Sahih Muslim, Al-At'imah, Hadith: 5032 (1944))

Hadith Commentary:
From this, the permissibility of eating monitor lizard (sahanah) is clearly derived.
Qastallani has stated that the four Imams are of the opinion of its permissibility, and Tahawi, who is a Hanafi, has given preference to its permissibility. However, the later Hanafis, such as the author of al-Hidayah, have written it as disliked (makruh), and they have taken evidence from the hadith of Abu Dawud that the Messenger of Allah (sallallahu alayhi wa sallam) forbade eating monitor lizard. However, this hadith is weak and cannot be used as evidence in opposition to the authentic hadith.
In explanation, the mother of Khalid (radi Allahu anhu) was Lubabah al-Sughra, and the mother of Ibn Abbas (radi Allahu anhuma) was Lubabah al-Kubra.
Both were daughters of Harith and were sisters of Maymunah (radi Allahu anha).

Hadith Commentary:
Among the Arabs, there was a scarcity of food items, so they did not dislike anything nor did they feel aversion towards it. Whatever was presented before them, they would eat it and would not ask questions about it. The Messenger of Allah (sallallahu alayhi wa sallam) adhered strictly to what Allah had made lawful and unlawful, but he did not possess complete knowledge regarding wild animals. Therefore, before eating, he would ask about it: "What is this?" After finding out, if it was suitable for eating, he would eat it; otherwise, he would abstain from it. It is necessary for a Muslim to follow this example. Thus, when Maymunah (radi Allahu anha) informed the Messenger of Allah (sallallahu alayhi wa sallam) that it was the meat of a dhab (monitor lizard), he (sallallahu alayhi wa sallam) withdrew his hand from it.

(Sahih Muslim, Hadith: 5040 (1948))

Since it was not unlawful, Khalid ibn al-Walid (radi Allahu anhu) ate it in the presence of the Prophet (sallallahu alayhi wa sallam), and he did not object to him.

(Fath al-Bari: 9/662)

Chapter of Sahih Bukhari Hadith Number: 5400: «بَابُ الشِّوَاءِ:»
Relevance between the Chapter Heading and the Hadith:
The purpose of Imam Bukhari rahimahullah in the chapter heading is regarding the permissibility of eating roasted meat, that it is permissible to eat it. Under this chapter, he has narrated the report concerning the dhab (monitor lizard). The Prophet sallallahu alayhi wa sallam did not partake of it due to personal dislike, and the noteworthy aspect is that he did not object to its being roasted or grilled, nor did he express any disapproval regarding it. This is evidence that there is no harm in eating roasted meat.

Hafiz Ibn Hajar al-Asqalani rahimahullah writes that Imam Ibn Battal rahimahullah has indicated:
«واشار ابن بطال إلى أن أخذ الحكم للترجمة ظاهر من جهة أنه صلى الله عليه وسلم أهدى ليأكل ثم لم يمتنع الا لكونه ضباً فلو كان غير ضب لأكل.» [فتح الباري لابن حجر : 463/10]
“The ruling derived for the chapter heading is from the aspect that the Prophet sallallahu alayhi wa sallam refrained from eating only due to his personal aversion to it; it is as if, had that not been the case, he would have eaten the roasted meat.”

A similar explanation has been given by Ibn al-Mulaqqin, as he writes:
«والحديث ظاهر لما ترجم له وهو جواز أكل الشواء، لأنه صلى الله عليه وسلم أهدى ليأكل منه، لو كان مما لا يتقزز أكله غير الضب.» [التوضيح لشرح الجامع الصحيح : 150/26]

Therefore, the relevance between the chapter heading and the hadith is that the Prophet sallallahu alayhi wa sallam did not eat the dhab because it was not to his blessed taste, even though it was roasted. Apart from that, if it had been any other roasted meat, the Prophet sallallahu alayhi wa sallam would have eaten it, because he did not express any disapproval regarding roasted items. Thus, this is where the relevance between the chapter heading and the hadith lies.

Note:............. Remember that the Prophet sallallahu alayhi wa sallam did not declare the dhab to be unlawful; rather, it was simply disagreeable to his nature, which is why he did not eat it. The rest of the noble Companions radi Allahu anhum would eat the dhab in his presence, but he sallallahu alayhi wa sallam would not prevent them, which is clear evidence that the dhab is lawful.

Imam Ibn Abd al-Barr rahimahullah states:
“There is no issue if a person eats the dhab, because Allah, the Exalted, and His Messenger sallallahu alayhi wa sallam have not declared it unlawful. Indeed, it was eaten at the table of the Prophet sallallahu alayhi wa sallam in his presence; if it had been unlawful, the Prophet sallallahu alayhi wa sallam would not have permitted anyone to eat it.”

Hadith Commentary: The meaning of the chapter, as derived by Imam Bukhari rahimahullah from this hadith, is that the Prophet sallallahu alayhi wa sallam refrained from eating the meat solely because it was roasted (sahn), otherwise, it is established that eating roasted meat is permissible.

Hadith Commentary:
(1)
There is no objection to eating roasted meat; rather, at times, the Messenger of Allah (sallallahu alayhi wa sallam) himself consumed roasted meat.
(2)
Imam Bukhari (rahimahullah) established the chapter heading from this hadith in such a way that the Messenger of Allah (sallallahu alayhi wa sallam) reached out his hand to eat, but withdrew his hand because it was a lizard (saanda); had it not been a lizard, he would certainly have eaten it.
The commentator of Bukhari, Ibn Battal (rahimahullah), has written likewise.
(Fath al-Bari: 9/671)

(1) To have an aversion to something lawful in an absolute sense, or for one’s disposition not to like it, does not necessitate its prohibition. Details regarding this can be seen in the benefits of the previous hadith.

(2) Declaring something lawful (halal) or unlawful (haram) is solely the prerogative of Allah Ta’ala. No person, due to natural aversion or any other reason, can declare something lawful as unlawful.

(3) It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) would not find fault with any food, whereas in this hadith it is stated that he (sallallahu alayhi wa sallam) expressed dislike. Apparently, there seems to be a contradiction—how can both be reconciled? There is no contradiction, because disliking something is one thing, and finding fault with it is another. Finding fault would be, for example, if someone or the family prepares something for you and you start picking out flaws in the prepared food, and so on.

(4) This blessed hadith also shows that even the dispositions of good people differ from one another, as the Messenger of Allah (sallallahu alayhi wa sallam) felt aversion to eating the meat of the dhab (monitor lizard), whereas Khalid ibn al-Walid (radi Allahu anhu) ate it.

Benefits and Issues:
➊ It is permissible not to eat something that the heart does not find agreeable.
This does not fall under declaring a lawful (halal) thing as unlawful (haram).

➋ "In my region."
And in another narration: (in the land of my people)
"In the region of my people."
By this is meant Makkah Mukarramah and its surrounding areas, which was the dwelling place of the Quraysh.
In other parts of Hijaz, the dhab (monitor lizard) is found in abundance. (Fath al-Bari: 9/822)

Hadith Authentication:
[وأخرجه البخاري 5537، من حديث مالك به ورواه مسلم 44/1944، من حديث الزهري به]

Jurisprudential Points
➊ It is not necessary to eat everything that is lawful (halal). The Messenger of Allah sallallahu alayhi wa sallam said regarding the samsar (sand lizard): “I neither eat it nor do I declare it unlawful (haram).” [الموطأ 1/968 ح1872، وسنده صحيح وصححه الترمذي : 1790]
➋ The samsar (ḍabb/sanda) is lawful (halal). Some people translate it as “goh” or “gargoh,” which is not correct.
➌ The Noble Prophet sallallahu alayhi wa sallam was not the Knower of the Unseen (‘Alim al-Ghayb); rather, only Allah is the Knower of the Unseen, and this is an exclusive attribute of Allah.
➍ It is permissible to host one’s friends, students, and others with the best hospitality.
➎ The authority to declare something lawful (halal) or unlawful (haram) does not belong to any member of the ummah; rather, it depends on the Book and the Sunnah and the evidences of the Shari‘ah.
➏ Sayyidah Maymunah radi Allahu anha was the maternal aunt of both Sayyiduna Khalid ibn al-Walid radi Allahu anhu and Sayyiduna Ibn ‘Abbas radi Allahu anhu.
➐ Eating meat is permissible.
➑ It is entirely possible that a person may retain some influence from certain permissible customs and practices of his own region.
➒ It is permissible to abstain from a permissible (mubah) thing if one’s heart does not desire it.
➓ Any action that is done in the presence of the Messenger of Allah sallallahu alayhi wa sallam and he remains silent upon seeing it is called a tacit (taqrir) hadith, and this, too, is a proof just like the verbal and practical hadith.