Bukhari

Hadith Commentary:
(1)
If people are sitting in front of or behind someone, or on the left side, then preference will be given to the elder; that is, the serving of drink will begin with the elder person.
If they are sitting on the right and left sides, then preference will be given to those on the right side, and in this case, the distinction between elder and younger will not be considered, because the Messenger of Allah (sallallahu alayhi wa sallam) greatly preferred the right side.
He (sallallahu alayhi wa sallam) would begin preferred actions from the right side.
In any case, when the status is equal, the right side will be given precedence.
And Allah knows best.

Hadith Commentary:
This hadith also establishes the permissibility of distributing or gifting water.
And it is also established that, in Islam, no concession is given to anyone in opposition to the truth.
No matter how great a personality someone may be,
the truth is greater than them.
Who could possibly doubt the eminence of Abu Bakr as-Siddiq (radi Allahu anhu), yet the Messenger of Allah (sallallahu alayhi wa sallam) overlooked him and gave the water to the Bedouin, because the law was in favor of the Bedouin.
This is the very characteristic that an upright Imam (imam ‘adil) should possess.
And this is also the meaning of:
﴿اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى﴾ (: al-Ma’idah: 8)
Here, permission was not sought from the Bedouin, as it was sought from Ibn Abbas (radi Allahu anhu).
This was out of fear that the Bedouin might become disheartened.

Hadith Commentary:
(1)
It is mentioned in the hadith that all Muslims share in salt, grass, and water.
(Sunan Ibn Majah, al-Ruhun, Hadith: 2472)
From this hadith, it is established that there is no ownership in water.
Imam Bukhari rahimahullah refuted this position and established that ownership can apply to water, and that it is permissible to give it as charity or as a gift, as is clear from the above hadith.
The statement that Muslims share in water, grass, and salt does not mean shared ownership, but rather shared permissibility, i.e., there is no monopoly over them—anyone can go and use them first, can put them in his own vessel, or can cut them for his livestock.
(‘Umdat al-Qari: 52/9) (2)
On this occasion, the Messenger of Allah sallallahu alayhi wa sallam gave precedence to the right of the Bedouin, and this is how it should have been.
If you had accepted the advice of Umar radi Allahu anhu, then it would have set the principle that in the presence of elders, the rights of the younger ones would not remain, but in the religion of Islam, there is no concession for anyone in the face of a rightful claim.
No matter how great a person is, the right is greater than him; if it reaches someone younger, it is the duty of the elders to allow it to be transferred with generosity. However, in this era, such selflessness is very rare.

Hadith Commentary:
The purpose of the chapter and the summary of the mentioned hadith is that, in the course of life, every person encounters many occasions of informality with friends and companions in gatherings. Islamic Sharia is not narrow-minded in this regard; it has provided every possible facilitation for such occasions, as long as they are not blameworthy. For example, requesting water from friends and companions, as mentioned in the hadith, where the Prophet (sallallahu alayhi wa sallam) visited the house of Anas (radi Allahu anhu) and asked for water. Anas (radi Allahu anhu) was also appreciative of the temperament of the Messenger (sallallahu alayhi wa sallam). He mixed water and milk together and presented it as buttermilk (lassi).

The second etiquette of gatherings that occurred here is also mentioned in the narration. Anas (radi Allahu anhu) repeated the words three times to express the Sunnah of the Messenger (sallallahu alayhi wa sallam) and to emphasize its importance. The reality is that the Sunnah of the Messenger (sallallahu alayhi wa sallam) holds great significance, no matter how small that Sunnah may seem. For the devotees of the Messenger (sallallahu alayhi wa sallam), it is necessary that at all times and in every action, they keep the Sunnah of the Messenger (sallallahu alayhi wa sallam) in view; in this lies the well-being of both worlds.

Hadith Commentary:
Umar al-Faruq (radi Allahu anhu) himself requested that the blessed remainder (tabarruk) of yours should go to Abu Bakr (radi Allahu anhu), as it is his right and he should receive it. Furthermore, the relevance to the chapter heading is that the Messenger of Allah (sallallahu alayhi wa sallam) came to the house of Anas (radi Allahu anhu) and himself expressed the desire to drink water.

In any case, throughout a person’s life, there are many occasions of informality and ease with friends and companions.

The Islamic Shariah is not narrow-minded regarding this.

On such occasions, Islam has granted us every possible ease that is not blameworthy; thus, the Messenger of Allah (sallallahu alayhi wa sallam) requested water from Anas (radi Allahu anhu).

Since Anas (radi Allahu anhu) was well-acquainted with your temperament, he mixed water with milk and presented it before you, and you drank it.

Hadith Commentary:
It is understood that when serving food or offering a drink or milk, one should begin from the right side, even if there are elders or distinguished persons seated on the left side.

Hadith Commentary:
(1)
When milk is extracted, it is hot. In hot regions, its heat increases even more, so the Arabs used to counteract its heat with cold water. Anas radi Allahu anhu also did the same. In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam came to our house and requested water to drink, so we milked our goat and mixed well water into it and presented it to him. (Sahih al-Bukhari, al-Hibah wa Fadluha wa al-Tahridhu ‘alayha, Hadith: 2571) (2)
From this hadith, it is understood that when serving food or offering a drink, one should begin from the right side, even if there are elders of high status seated on the left. And Allah knows best.

Hadith Commentary:

Benefits and Issues:
➊ If milk is served to a guest after mixing it with water, there is no harm in it.
➋ However, to give adulterated (watered) milk to a buyer is deception and fraud; therefore, it is not permissible.
➌ And from the perspective of etiquette and respect, women who are related among close relatives can also be referred to as "mother."

Benefits and Issues:
Benefit: From these two hadiths, it is made clear that the server himself should drink at the end.
And whoever is presented with milk or something similar in a gathering,
he should pass it on to others.
So he should give it to the one on his right, and then in the same manner it should be passed forward.

Takhrij al-Hadith:
[الموطأ رواية يحييٰ بن يحييٰ 926/2 ح 787، ك 49 ح 17، التمهيد 151/6، الاستذكار : 1720، أخرجه البخاري 5619، ومسلم 2029، من حديث مالك به]
Jurisprudential Points:
➊ It is permissible to mix water into milk for one’s own drinking, but it is not permissible to sell it as pure milk.
➋ The one serving others may drink first himself.
➌ When offering food or drink to others as a gift, one should begin from the right side.
➍ Accepting a gift is Sunnah, provided there is no Shar‘i (legal) impediment.
➎ Drinking milk is Sunnah and is among the best foods for health and strength.

Benefit:
This hadith proves that preference should be given to the one on the right over the one on the left, and when a person sits, he should try to sit on the right side in every place.