Nasai

Hadith Commentary:
By this, Shu’bi does not mean, God forbid, that Imam Hasan al-Basri is a liar; rather, his intent is that Imam Hasan al-Basri is very bold in narrating hadith, even though he is a Tabi’i (Successor).
Abdullah ibn Umar radi Allahu anhu, despite being a Companion (Sahabi), narrated very few hadith.
This was due to his caution, lest, God forbid, he might narrate an incorrect hadith and thus become, while alive, among the inhabitants of Hell—how could he narrate a false hadith?

Explanation:
To firmly adhere to the Qur’an and Hadith and to avoid opposing them with personal opinion and analogy (qiyas) is the foundation of faith.
The first to act upon personal opinion and analogy and to reject clear texts (nas sarih) was Iblis.
The punishment for one who denies the clear verses of the Noble Qur’an and the hadith of the Messenger of Allah sallallahu alayhi wa sallam is that he will make his abode in Hell.
A certain woman informed about some meat, saying that it was the meat of a lizard (sa’ndah).
Everyone accepted her report.
From this, it is established that a woman’s report is also accepted, provided she is trustworthy (thiqqah).
From this, the authority (hujjiyyah) of a solitary report (khabar wahid) is also established. Those who do not accept the authority of a solitary report, their position is not correct. The very purpose of Imam al-Bukhari rahimahullah in transmitting all these hadith is this.
And all praise is due to Allah, firstly and lastly—this chapter is thus concluded.

Hadith Commentary:
Due to his extreme caution, Abdullah ibn Umar radi Allahu anhu would narrate very few hadiths, out of fear that he might inadvertently attribute something to the Messenger of Allah sallallahu alayhi wa sallam which he had not actually said.

Imam Bukhari rahimahullah, through this hadith, has established the authority (hujjiyyah) of a solitary report (khabar wahid), as the noble Companions radi Allahu anhum ajma'in refrained from action based on the information provided by a single woman and acted upon her statement.

Therefore, if a solitary report (khabar wahid) is narrated by a trustworthy (thiqah) transmitter, there is no doubt regarding its authority as evidence.

And Allah knows best.

Hadith Commentary:
Sahnah is a wild animal that is lawful (halal), but the Messenger of Allah (sallallahu alayhi wa sallam) did not eat it, as mentioned here.

Hadith Commentary:
There is further clarification of this in another hadith. Hazrat Thabit bin Wadi’ah says that once we were in an army expedition with the Messenger of Allah (sallallahu alayhi wa sallam) and we found many dabb lizards (sand-gazelles). I roasted one of them and brought it to the Messenger of Allah (sallallahu alayhi wa sallam) and placed it before him. He took a twig and counted its fingers, then said:
“A group from the Children of Israel was transformed into creatures of the earth. I do not know which animals they were.”
Then he neither ate it nor forbade it.
(Sunan Abi Dawud, Al-At’imah, Hadith: 3795)
In another narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) overturned the pots in which dabb lizard had been cooked.
(Musnad Ahmad: 196/4)
This narration is interpreted as meaning that initially the Messenger of Allah (sallallahu alayhi wa sallam) suspected that these might be from the transformed people, so he ordered the pots to be overturned. When it became known to him that the transformed humans did not have any progeny, he refrained from eating it; he neither ate it himself nor forbade it, but he personally did not like to eat it, the explanation of which will be given later.
(Fath al-Bari: 823/9)
In one hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) forbade eating the meat of dabb lizard.
(Sunan Abi Dawud, Al-At’imah, Hadith: 3796)
But this narration is weak because in it the narrator Isma’il bin ‘Ayyash is a mudallis, and he has narrated this hadith with “an” (i.e., without direct affirmation of hearing).
And Allah knows best.

Explanation:
1:
It is understood from this that eating the dhab (monitor lizard) is permissible (halal).
In some narrations, it is mentioned that the Prophet (sallallahu alayhi wa sallam) forbade eating it,
but this prohibition is not one of unlawfulness (haram), rather it is one of dislike (karahah).
Because in Sahih Muslim, it is narrated that he said:
“Eat it, for it is lawful (halal), but it is not my food.”
The translation of dhab is given as goh, sanda, and susmar (types of lizards).
It should be noted that if any of these types belong to the species of chameleon, then that is unlawful (haram).
All poisonous animals, those with canine teeth, those that hunt with claws, and those that catch and eat prey are all unlawful (haram).
Likewise, those animals whose filth and impurity are well-known are also unlawful.
For a detailed discussion on the word “dhab,” refer to the relevant chapters in Sunan Ibn Majah.

(1) The sand lizard (saanda) is lawful (halal). The words mentioned in the hadith [وَلَا أُحَرِّمُهُ ] are explicit evidence for this. The hadith of Khalid bin Walid radi Allahu anhu, narrated in Sahih al-Bukhari and Sahih Muslim, is even more explicit, in which he himself asked the Messenger of Allah sallallahu alayhi wa sallam about the dhab (i.e., sand lizard): [أحَرامٌ الضَّبُّ يا رَسولَ اللَّهِ؟ ] “O Messenger of Allah! Is the sand lizard forbidden (haram)?” The Messenger of Allah sallallahu alayhi wa sallam replied: [لا، ولَكِنْ لَمْ يَكُنْ بأَرْضِ قَوْمِي، فأجِدُنِي أعافُهُ ] “No (the sand lizard is not forbidden), but it was not found in the land of my people, so I feel a natural aversion to it.” (Sahih al-Bukhari, al-At’imah, Hadith: 5391; and Sahih Muslim, al-Sayd wa’l-Dhaba’ih, Hadith: 1945)

(2) It is thus understood that it is not necessary to eat a lawful (halal) and pure (tayyib) thing that one finds naturally distasteful. This does not affect its lawfulness in any way. From a medical perspective, eating something one dislikes can have unpleasant and negative effects.

(3) The word “dhab” is used in the hadith. In our region, it is generally translated as “goh” (monitor lizard), but the characteristics described for the dhab are all found in the sand lizard (saanda) as well. Therefore, the correct view is that what is meant here is the sand lizard, not the monitor lizard. And Allah knows best.

(4) It is thus understood that the dhab is not forbidden (haram), otherwise the Prophet sallallahu alayhi wa sallam would have prohibited eating it. In fact, it was eaten in his presence at his dining spread. As for his not eating it, that was due to the refinement of his nature. He would abstain from many things that are absolutely lawful, such as garlic, onion, etc. Lawfulness (halal) and unlawfulness (haram) are one matter, and natural aversion and dislike are another matter.

Hadith Authentication: [وأخرجه الترمذي 1790 وقال : ”هذا حديث حسن صحيح“، والنسائي 7/197 ح4320، من حديث مالك به ورواه البخاري 5536، ومسلم 1943، من حديث عبدالله دينار به]
Jurisprudential Points:
➊ The dhab (monitor lizard) is lawful (halal), as established by other evidences. For example, see the previous hadith: 70.
➋ If someone does not like a lawful (halal) thing, it is not necessary for him to eat it.