Musnad Humaydi

Benefit:
It is established from this hadith that killing a lizard is obligatory (fard), and furthermore, one receives 100 good deeds for killing it with the first strike. (Sahih Muslim: 5847 / 2240) The reason for killing it is also mentioned in the hadith. The Messenger of Allah (sallallahu alayhi wa sallam) said: When our master Ibrahim (alayhis salam) was thrown into the fire of Nimrod, every animal on earth tried to extinguish it, except the lizard, which kept blowing on it to intensify the fire. So the Messenger of Allah (sallallahu alayhi wa sallam) ordered that it be killed. (Sunan Ibn Majah: 3231. Hasan) It should be remembered that among the jurisprudential principles (qawa'id fiqhiyyah) is that any animal which has been ordered to be killed, or any animal which has been forbidden to be killed, its consumption is unlawful (haram).

Hadith Commentary:
In one hadith, the reason for killing it (the lizard) is also mentioned: it used to blow on the fire of Ibrahim (alayhis salam) to intensify it.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3359)
In another narration, there is further clarification that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When Ibrahim (alayhis salam) was thrown into the fire of Nimrod, every animal on earth tried to extinguish it, except the lizard, which was striving to intensify it by blowing on it. So the Messenger of Allah (sallallahu alayhi wa sallam) ordered that it be killed.”
Aisha (radi Allahu anha) kept a spear to finish them off.
(Sunan Ibn Majah, al-Sayd, Hadith: 3231)
Umm Sharik (radi Allahu anha) had obtained explicit permission from the Messenger of Allah (sallallahu alayhi wa sallam) to kill them.
(Sahih Muslim, al-Salam, Hadith: 5842(2237))
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“One receives the most reward for killing it with the first strike, less for killing it with the second, and even less for finishing it with the third strike.”
(Sahih Muslim, al-Salam, Hadith: 5847(2240))

Hadith Commentary:
That is, it (the lizard) tried to fan and intensify the fire by blowing on it.
This lizard is a well-known poisonous creature that constantly changes its color.
The command to kill it is given in the noble hadith itself, and there is also reward for killing it.
In the narration, its evil action is mentioned.
This incident is absolutely true, because whatever the Messenger of Allah (sallallahu alayhi wa sallam) has stated, there can be no doubt or uncertainty about it.

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) commanded that it be killed, and in fact, there are greater rewards for killing it with the first strike; with the second strike, the reward is less than that, and with the third strike, the reward for finishing it is even less. In any case, killing it is a meritorious act.
(Sahih Muslim, Kitab al-Salam, Hadith: 5846(2240))

Hazrat Umm Sharik (radi Allahu anha) specifically sought permission from the Messenger of Allah (sallallahu alayhi wa sallam) to kill them, as is mentioned in Sahih Muslim.
(Sahih Muslim, Kitab al-Salam, Hadith: 5843(2237))

Hadith Commentary: Benefits and Issues: ➊
A woman in the state of postnatal bleeding (nifas), although she cannot perform prayer in this condition and is, in terms of reward and merit, included among the ranks of the martyrs,
even so, her funeral prayer (salat al-janazah) will be performed.

➋
The Imam,
where should he stand in the funeral prayer? In this regard, only a narration concerning a woman has been mentioned, that in her funeral prayer, the Imam will stand in the middle.
But where should the Imam stand in the funeral prayer for a man? This has not been mentioned.
There is a difference of opinion among the Imams regarding this.
Imam Shafi‘i rahimahullah,
Imam Ahmad rahimahullah,
Imam Abu Yusuf rahimahullah,
and according to one narration, this is also the position of Imam Abu Hanifah rahimahullah: that in the funeral prayer, the Imam stands near the head of the man and in the middle for the woman, and according to the hadith, this is correct.
Allamah Sa‘idi writes that since this statement of Imam Abu Hanifah rahimahullah is in accordance with the hadiths and traditions, it should be acted upon.
(Sahih Muslim 2/811)
If only everywhere preference were given to acting upon authentic hadiths! Regarding the recitation of al-Fatihah, the narration of Ibn ‘Abbas radi Allahu anhuma is present in Sahih Bukhari,
that he recited al-Fatihah aloud in the funeral prayer and said: I did this so that you may know that reciting al-Fatihah was the practice and way of the Prophet sallallahu alayhi wa sallam, and this has been interpreted as:
He sallallahu alayhi wa sallam recited it as supplication and praise.
(vol. 2, p. 898)
Whereas there is no indication or evidence for this interpretation, and another point has been raised:
This is a solitary report (khabar wahid), and it is not correct to establish obligation (fardiyyah) from a solitary report.
Whereas, just as obligation is established by the command of the Qur’an, it is also established by an authentic hadith.
The narrations of Bukhari and Muslim have been accepted by the Ummah by consensus.
For this reason, they provide certainty and surety.
Why then should obligation not be established from them?
Imam Ibn Humam and Imam Tahawi rahimahullah have also made this interpretation, that it was recited as praise and supplication. Well, let these scholars recite it as supplication and praise, but at least they should recite al-Fatihah, so that they are not deprived of this comprehensive supplication.

Benefits and Issues:
The translation of "wazagh" by scholars has been as "chameleon," and by some as "lizard."
The latter translation is more correct.