Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The reciter: The author (may Allah have mercy on him) quoted: “From Anas (may Allah be pleased with him):

That the Messenger of Allah (peace and blessings be upon him) used to lick his three fingers when he ate food. He said: And he said: When one of you drops a morsel, let him wipe off the impurity from it and eat it, and not leave it for Satan. And he ordered that the bowl be licked clean, saying: For you do not know in which of your food the blessing lies.

أن رسول الله صلى الله عليه وسلم كان إذا أكل طعاما لعق أصابعه الثلاث قال: وقال: إذا سقطت لقمة أحدكم، فليمط عنها الأذى، وليأكلها ، ولا يدعها للشيطان، وأمر أن تسلت القصعة قال: فإنكم لا تدرون في أي طعامكم البركة

Narrated by Muslim.
And from Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), who said:

I shall accept the invitation even if I were invited to a meal of a sheep's trotter, and I shall accept the gift even if it were an arm or a trotter of a sheep.

لو دعيت إلى كراع أو ذراع لأجبت، ولو أهدي إلي ذراع أو كراع لقبلت

Sahih al-Bukhari 2568

Narrated by al-Bukhari.
And from Anas (may Allah be pleased with him), who said:

The she-camel of the Messenger of Allah (peace and blessings be upon him), al-'Udhib, was not outrun, or hardly ever outrun. Then a Bedouin came on his mount and outran it. This was distressing to the Muslims until the Prophet (peace and blessings be upon him) became aware of it and said: It is the right of Allah that nothing in this world is raised except that He will lower it.

كانت ناقة رسول الله صلى الله عليه وسلم العضباء لا تُسبق، أو لا تكاد تُسبق ، فجاء أعرابي على قعود له فسبقها فشق ذلك على المسلمين حتى عرفه النبي صلى الله عليه وسلم فقال: حَقٌ على الله أن لا يرتفع شيء من الدنيا إلا وضعه

Narrated by al-Bukhari”.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths were mentioned by al-Hafiz al-Nawawi in his book *Riyad al-Salihin* in: “The Chapter on Humility”: Among them is the hadith of Anas ibn Malik (may Allah be pleased with him): : Licking them means licking them, so that what remains of the food on them enters into the food he had already eaten. In this is a benefit mentioned by some doctors: that the fingers secrete something when eating that aids in digesting the food. So in licking the fingers after eating, there are two benefits: a legal benefit, which is following the Prophet (peace and blessings be upon him and his family);
and a medical health benefit, which is this secretion that occurs after eating and aids in digestion.
And the believer is not concerned with what relates to physical health; the most important thing is following the Messenger (peace and blessings be upon him) and emulating him, for in that is the health of the heart. And the more a person follows the Messenger (peace and blessings be upon him), the stronger his faith becomes. And he (peace and blessings be upon him) said: : meaning on the ground or on the tablecloth : So if a morsel, or a date, or something similar falls on the tablecloth, take it and remove any impurity in it, if there is impurity such as dust or twigs or something similar, and eat it, as a sign of humility for Allah (Mighty and Majestic) and in implementing the command of the Prophet (peace and blessings be upon him and his family), and to deprive Satan, because if you leave it, Satan will eat it. And Satan may share in a person's eating in such a matter, and in the case where a person eats without mentioning the name of Allah, Satan shares in his eating.
And the second is the command to lick the plate; the bowl means the vessel in which the food is. When you are finished, lick it: meaning that you lick it, pass your hand over it, and lick what sticks to your fingers. This is also from the Sunnah that many people have neglected, unfortunately. Many people, even from the students of knowledge, when they finish eating, the side nearest to them still has food remaining, and they do not lick the plate. This is contrary to what the Prophet (peace and blessings be upon him) commanded. Then the Messenger (peace and blessings be upon him) explained the wisdom behind that, saying: : The blessing may be in this food in what you licked from the bowl.
And in this hadith is the good teaching of the Messenger (peace and blessings be upon him), and that when he mentioned the ruling, he mentioned its wisdom. For mentioning the wisdom alongside the ruling provides two great benefits:
The first benefit is clarifying the nobility of the Shari'ah, and that it is a Shari'ah built upon benefits. There is nothing that Allah and His Messenger commanded except that there is a benefit in its existence, and there is nothing that Allah and His Messenger prohibited except that there is a benefit in its absence.
The second matter is the increase of the soul's tranquility, for a person is human; he may have faith and submission to what Allah and His Messenger have ruled, but when the wisdom is mentioned, his faith increases, his certainty increases, and he becomes more eager to do what is commanded or leave what is prohibited.
Then he mentioned the hadith of Anas ibn Malik (may Allah be pleased with him) regarding the story of the Bedouin who came on his mount: a she-camel that was not large, or a camel that was not large. And the she-camel of the Prophet (peace and blessings be upon him) was al-'Udhib, which is not al-Qiswa, on which he performed Hajj; this was another she-camel. And it was from the guidance of the Messenger (peace and blessings be upon him) that he named his animals, his weapons, and the like. He would say: “So-and-so the she-camel,” “So-and-so the sword,” “So-and-so the spear.” And this is from the guidance of the Messenger (peace and blessings be upon him). Al-'Udhib: The Companions (may Allah be pleased with them) saw that it was not outrun, or hardly ever outrun. So this Bedouin came on his mount and outran al-'Udhib. So that seemed distressing to the Companions (may Allah be pleased with them). So the Prophet (peace and blessings be upon him), when he knew what was in their hearts, said: : So every elevation that occurs in this world must inevitably lead to a lowering. If this elevation is accompanied by an elevation of the soul and arrogance of the soul, then the lowering to it is faster, because the lowering is a punishment. But if it is not accompanied by anything, it must inevitably return and be lowered, as Allah (Blessed and Exalted is He) said: : It appeared from every type, : All this adornment, and all this vegetation that mixed from every kind, all of it disappears, as if it had never been. And so the entire world disappears as if it had never been, until the person himself appears small and weak, then he becomes strong. When his strength ends, he returns to weakness and old age, then to extinction and non-existence. So nothing is raised in this world except that Allah (Mighty and Majestic) lowers it. And in his (peace and blessings be upon him) saying: is proof that whatever is raised in the matters of the Hereafter, Allah does not lower it. So His saying (Glorified and Exalted is He): : These are not lowered by Allah (Mighty and Majestic) as long as they remain with the description of knowledge and faith, for it is not possible that Allah would lower them. Rather, He raises their mention and raises their ranks in the Hereafter. And Allah grants success.