Benefits of the Hadith: (O boy, say Bismillah, eat with your right hand, and eat from what is near you).

The Shaykh : As if we have not taken the benefits of the hadith of 'Umar ibn Abi al-Salamah?
The student: No.

The Shaykh : Yes, so let us take it now, if Allah wills:
He says: And from 'Umar ibn Abi al-Salamah to the end of it, in this hadith there are numerous benefits:
Among them: the humility of the Prophet (peace and blessings be upon him) in eating with the children.
And among them: that it is recommended in address to call out to the person being addressed, even if he is close, to alert him, because of his saying: Since it is possible that the Prophet (peace and blessings be upon him) could alert him without calling out to him, but the call obliges the alertness of the person addressed. For this reason, it came in the form of "Ya" which is used to call out to someone far away, unlike "Ayy" which is used to call out to someone close. So for someone close you say: Ayy Zayd, and for someone far you say: Ya Zayd.
And among the benefits of this hadith: the excellence of the teaching of the Prophet (peace and blessings be upon him), where he directed the address to this young boy with the "Ya" of calling, which indicates distance and honor .
And among them, meaning: among the benefits of this hadith: that it is recommended to care for children by educating them in the morals and manners of Islam.
In fact, we can say: that it is obligatory to educate them in the morals and manners of Islam, because if a child is raised on something, he will continue with it, and it becomes difficult when he grows up to be educated in something he did not know before. The indication from this hadith: that the Prophet (peace and blessings be upon him) commanded this boy with what he commanded him.
And among the benefits of this hadith: the obligation of saying the name of Allah when eating, because of his saying: .
If someone were to say: there is a consideration in this deduction, because the child is not obligated, and what is obligatory for the adult is a recommended practice for the child?
The answer to that is that we say: if the child is commanded to say the name of Allah while he is not accountable, then the accountable person is all the more so, without doubt. And supporting the obligation of saying the name of Allah when eating is that the Prophet (peace and blessings be upon him) informed: And this is a warning from the Prophet (peace and blessings be upon him) against leaving off the name of Allah, since no one is pleased to have his most bitter enemy share in his food, whether it be food or drink, is that not so?
The student: Yes.

The Shaykh : Good, and among the benefits of this hadith: that one should restrict oneself to "Bismillah" because the Prophet (peace and blessings be upon him) did not mention anything added to it. But even so, if one says: "The Most Merciful, the Most Compassionate," there is no blame on him, as long as he does not believe that the Sunnah is deficient and that he intends to complete it by adding: "The Most Merciful, the Most Compassionate." If he believes that, he is wrong and it is prohibited from him. But if he says it as a form of worship to Allah with it, not because the Sunnah is deficient, then there is no blame, because such matters are those in which leniency has been practiced.
And among the benefits of this hadith: the obligation of eating with the right hand, because of his saying: And the command is for obligation. And what is refuted regarding this command is what was refuted regarding the command to say the name of Allah, and it is answered with what was answered regarding the command to say the name of Allah, because if the non-accountable person is commanded to do it, then the accountable person is all the more so.
And supporting the obligation of eating with the right hand is the prohibition of the Prophet (peace and blessings be upon him) from eating with the left hand and drinking with the left hand, and his informing that Satan eats with his left hand and drinks with his left hand.
And we mentioned during the tafsir or explanation of the hadith that this is divided into categories:
First: that one opposes this command for an excuse, meaning: that he eats with his left hand for an excuse, then there is no blame on him, due to the generality of His saying, the Exalted: , and His saying: , and the saying of the Prophet (peace and blessings be upon him): .
Good, the second: that he leaves it out of negligence, that he leaves eating with the right hand out of negligence, then this is forbidden. The third: that he leaves it out of arrogance, then this is from the major sins, because the Prophet (peace and blessings be upon him) cursed the one who said: .
And among the benefits of this hadith: the virtue of the right hand, where it was singled out for eating, and likewise for drinking.
And the people of knowledge -may Allah have mercy on them- mentioned a rule and they said:
"Things are three categories: harm, good, and that which has no harm and no good", so for harm, the left is brought forward, and therefore a person is startled by the left, and cleans himself with the left, and holds his private part to stick it to the ground or bring it close to it if it is hard with what, with the left, and brings forward his left foot when entering the place of relief, and brings forward the left when removing, for the trousers, so they are brought forward for harm.
And the right is brought forward for good and for that which is not harm nor good, as for bringing it forward for good, it is for its excellence, and as for bringing it forward for that which has no good and no harm, it is for its honor and its superiority over the left.
Good, and among the benefits of this hadith: that it is not recommended to eat with both hands, is it possible?
Because of his saying: .
So if one said: I eat with the right hand a mouthful and the left hand a mouthful as you please, yes, then the least of its states is that it is contrary to the Sunnah.
But if he drinks with both hands, then if it is for a need, there is no doubt in its permissibility, as if the vessel is heavy and he cannot carry it with the right hand, and likewise if it is for a need, it is permissible, but if there is no need, it is better to drink with the right hand only.
Among the benefits of this hadith: the obligation of eating from what is near one, because of his saying: , and the original ruling of a command is obligation, and we mentioned in the explanation the cause of that, which is: that if he eats from other than what is near him, it results in annoyance and harm to his companion, and this is not permissible, and then in it is also bad manners and an indication of greed.
Good, an exception to that is if the food is of various types, then there is nothing wrong with eating from the type he chooses, even if it is from what is near his companion, due to the need for that, and because souls do not shy away from it, and nothing is harmed by it, and we mentioned in this a proof, who recalls it?
Yes, good?
The student: From Anas: .

The Shaykh : Yes, the hadith of Anas said: , but from the intelligence of Anas (may Allah be pleased with him) is that when he saw the Prophet (peace and blessings be upon him) following the gourd, he himself began to take the gourd and place it near the Prophet (peace and blessings be upon him), at the edge of the Prophet (peace and blessings be upon him), and this is from the perfection of his manners (may Allah be pleased with him), in order to spare the Prophet (peace and blessings be upon him) the burden and fatigue, so Anas would follow the gourd and place it at the edge of the Prophet (peace and blessings be upon him) out of respect for him.
Good, what we said about the obligation of saying the name of Allah, the obligation of eating with the right hand, and the obligation of eating from what is near one, there is disagreement among the scholars, because some of the scholars hold that these matters are recommended and not obligatory, based on the rule we mentioned previously, which is: "That commands regarding morals and manners are for recommendation, unlike commands in acts of worship, for which the original ruling is obligation", and we mentioned that this principle is very good and that a person gets rid of many difficult matters with which he is embarrassed, if it were said: that the command is for obligation even in morals and manners, but we did not rely on the mere command in this, but we relied on indications that show that the command here is for obligation. The first indication in saying the name of Allah?
The student: ... for obligation

The Shaykh : No, no, we do not build on the second principle which said: that morals are for recommendation.
The student: Sharing with Satan.

The Shaykh : Sharing with Satan, and the second, eating with the right hand, has an indication pointing to obligation, yes, Ibn Dawud?
The student: That Satan eats with his left hand.

The Shaykh : Yes, and drinks with his left hand.
And the third has an indication pointing to obligation?
The student: Hurting others.

The Shaykh : Hurting others, and isolating and annoying them, and the original ruling of harming a Muslim is prohibition.
As for the hadith of Ibn 'Abbas, we also did not take its benefits and explain it.