the response to that is that the yellow one, compared to fresh dates, has coolness, even though it has a touch of heat due to its sweetness. And Allāh knows best." I say: There is a point of consideration here, because the two ḥadīths have different sources; the first is from the ḥadīth of ʿĀʾishah, and this one is from the ḥadīth of Anas. Therefore, it is not necessary to interpret one by the other, due to the possibility of multiplicity and difference, especially since in the first there is the addition "we break the heat of this with the coolness of that..." This meaning does not fully appear in relation to the melon, as long as it resembles fresh dates in heat. And Allāh knows best. Among the benefits of the ḥadīth, al-Khaṭīb said in "al-Faqīh wa-al-Mutafaqqih" (79/1-2) after he narrated its isnād to ʿAbd Allāh ibn Jaʿfar: "Among the benefits of this ḥadīth is that a group of those who followed the path of piety and asceticism said: It is not permissible to eat for pleasure, nor for desire and admiration, and one should eat only what is necessary to sustain life. When this ḥadīth came, the statement of this group was invalidated, and it became permissible to eat for desire, enjoyment, and pleasure. And a group among them said: No one should combine two types of food, nor two condiments on one table. This ḥadīth also refutes the statement of this group and permits a person to combine two types and more than two condiments." I said: These people do not lack some ḥadīths to support their statement, but they are weak ḥadīths, and I have mentioned a group of them in "Silsilat al-Aḥādīth al-Ḍaʿīfah," so see (numbers 241, 257).

- "O ʿAlī, partake of this, for it is more beneficial for you." Narrated by Abū Dāwūd (3856), al-Tirmidhī (2/2, 3), Ibn Mājah (2442), and Aḥmad (6/364)