There is no harm if the blind, the lame, the sick, or you yourselves, eat in your own houses or the houses of your fathers, mothers, or your brothers' houses, or those of your sisters, or your fathers' brothers' or sisters', or your mothers' brothers' or sisters', or in the houses whose care is entrusted to you, or the houses of your friends.
There is no restriction upon the blind nor any restraint upon the lame nor any constraint upon the sick nor on any among you if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers’ brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or from the houses you are entrusted the keys of, or from the house of a friend – there is no blame upon you if you eat together or apart; therefore when you enter the houses, say greetings to your people – the excellent prayer at the time of meeting, from Allah, blessed and pure; this is how Allah explains the verses to you in order that you may understand.
There is no fault in the blind, and there is no fault in the lame, and there is no fault in the sick, neither in yourselves, that you eat of your houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or the houses of your uncles or your aunts paternal, or the houses of your uncles or your aunts maternal, or that whereof you own the keys, or of your friend; there is no fault in you that you eat all together, or in groups separately. But when you enter houses, greet one another with a greeting from God, blessed and good. So God makes clear to you the signs; haply you will understand.
[ALL OF YOU, O believers, are brethren: hence.] no blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for accepting charity from the hale], and neither to your­selves for eating [whatever is offered to you by others, whether it be food obtained] from your [chil­dren’s] houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or [houses] the keys whereof are in your charge! or [the house] of any of your friends; nor will you incur any sin by eating in company or separately. But whenever you enter [any of these] houses, greet one another with a blessed, goodly greeting, as enjoined by God. In this way God makes clear unto you His mes­sages, so that you might [learn to] use your reason.
No restriction is there upon the blind, nor is there the restriction upon a lame, nor is there a restriction upon the sick. nor upon yourselves that ye eat in your houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your fathers brothers or the houses of your fathers sisters or the houses of your mothers brothers or the houses of your mothers sisters or from that house where of ye own the keys or from the house of a friend. No fault is there upon you whether ye eat together or in separate groups, Then when ye enter houses, salute each other with a greeting from before Allah, blest and goodly. Thus Allah expoundeth unto you the revelations, haply ye may reflect.
There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: As-Salamu 'Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand.
There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, nor on yourselves for eating at your homes, or your fathers’ homes, or your mothers’ homes, or your brothers’ homes, or your sisters’ homes, or the homes of your paternal uncles, or the homes of your paternal aunts, or the homes of your maternal uncles, or the homes of your maternal aunts, or those whose keys you own, or the homes of your friends. You commit no wrong by eating together or separately. But when you enter any home, greet one another with a greeting from God, blessed and good. God thus explains the revelations for you, so that you may understand.
There is no harm if a blind or a lame or a sick person (takes a meal at another's house): nor is there any harm for yourselves if you take meals at your own houses or at the houses of your fathers and grandfathers or at the houses of your mothers and grandmothers or at your brothers' houses or at your sisters' houses or at the houses of your paternal uncles or at the houses of your paternal aunts or at the houses of your maternal uncles or at the houses of your maternal aunts or from the houses whose keys are in your possession or at the houses of your friends. There is no harm if you take your meals together or separately; however, when you enter the houses, you should send greetings of peace on your people, for the prayer of greetings prescribed by Allah is blessed and pure. Thus Allah makes His Revelation's clear to you. It is expected that you will use your common sense to grasp these.
There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah, blessed and good. Thus Allah makes clear the Ayat to you that you may understand.
No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand.
There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, nor upon yourselves if you eat from your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or those whose keys are in your possession, or those of your friends. There will be no blame on you whether you eat together or separately. So when you enter houses, greet yourselves with a salutation from Allah, blessed and good. Thus does Allah clarify His signs for you so that you may exercise your reason.
It shall be no fault for the blind, the lame, the sick and yourselves to eat from your houses. Nor the houses of your fathers', your mothers', your brothers', your sisters', your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts or in houses the keys of which you own, or in those of your friend, there is no fault in you that you all eat together, or separately. When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good. As such Allah makes clear to you His verses so that you understand.
There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.
It is no sin for the blind, the lame, the sick ones, and yourselves to eat at your own homes, or the homes of your father, mothers, brothers, sisters, your paternal and maternal uncles, aunts, or at the homes of your friend, and the homes with which you are entrusted. It makes no difference whether you eat all together or one person at a time. When you enter a house, say the blessed greeting which God has instructed you to say. Thus does God explain to you His revelations so that perhaps you will understand.
There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand.
Laysa AAal<u>a</u> alaAAm<u>a</u> <u>h</u>arajun wal<u>a</u> AAal<u>a</u> alaAAraji <u>h</u>arajun wal<u>a</u> AAal<u>a</u> almaree<u>d</u>i <u>h</u>arajun wal<u>a</u> AAal<u>a</u> anfusikum an takuloo min buyootikum aw buyooti <u>a</u>b<u>a</u>ikum aw buyooti ommah<u>a</u>tikum aw buyooti ikhw<u>a</u>nikum aw buyooti akhaw<u>a</u>tikum aw buyooti aAAm<u>a</u>mikum aw buyooti AAamm<u>a</u>tikum aw buyooti akhw<u>a</u>likum aw buyooti kh<u>a</u>l<u>a</u>tikum aw m<u>a</u> malaktum maf<u>a</u>ti<u>h</u>ahu aw <u>s</u>adeeqikum laysa AAalaykum jun<u>ah</u>un an takuloo jameeAAan aw asht<u>a</u>tan fai<u>tha</u> dakhaltum buyootan fasallimoo AAal<u>a</u> anfusikum ta<u>h</u>iyyatan min AAindi All<u>a</u>hi mub<u>a</u>rakatan <u>t</u>ayyibatan ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakumu al<u>a</u>y<u>a</u>ti laAAallakum taAAqiloon<b>a</b>
There is no harm if the blind, the lame, the sick or you yourselves eat in your own houses, or in the houses of your fathers, or mothers, or brothers, or sisters, or paternal uncles, or paternal aunts, or maternal uncles, or maternal aunts, or in those that you are in charge of or in the house of a friend. There is no objection to your eating together or separately. But when you enter houses, salute one another with a greeting of peace, a greeting from your Lord full of blessings and purity. Thus does God expound to you His commandments, so that you may understand.
It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mother's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand.
لَّيْسَ عَلَى ٱلْأَعْمَىٰ حَرَجٌ وَلَا عَلَى ٱلْأَعْرَجِ حَرَجٌ وَلَا عَلَى ٱلْمَرِيضِ حَرَجٌ وَلَا عَلَىٰٓ أَنفُسِكُمْ أَن تَأْكُلُوا۟ مِنۢ بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَٰتِكُمْ أَوْ بُيُوتِ إِخْوَٰنِكُمْ أَوْ بُيُوتِ أَخَوَٰتِكُمْ أَوْ بُيُوتِ أَعْمَٰمِكُمْ أَوْ بُيُوتِ عَمَّٰتِكُمْ أَوْ بُيُوتِ أَخْوَٰلِكُمْ أَوْ بُيُوتِ خَٰلَٰتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُۥٓ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا۟ جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا۟ عَلَىٰٓ أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ ٱللَّهِ مُبَٰرَكَةً طَيِّبَةً كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَعْقِلُونَ
There is no sin upon the blind who has lost his eyesight, nor upon the lame nor the sick if they leave those responsibilities they can no longer fulfil, i.e. jihad in the way of Allah. O believers! There is no sin upon you in eating from your own homes or the homes of sons, nor in eating from the homes of your fathers, mothers, brothers, sisters, paternal uncles and aunts nor maternal uncles and aunts, nor those houses which you have been entrusted with safeguarding, i.e. garden-keeper. There is also no sin in eating at the house of your friend as is customary to please him. It is not a problem whether you eat alone or together in groups. So when you do enter any houses like the ones mentioned above or any others, greet those within them with peace by saying: “Peace be upon you”, and if there is no one inside them, then greet yourselves by saying: “Peace be upon us and the pious servants of Allah”. This is a blessed greeting from Allah; He has legislated it for you because of the love and affection it spreads among you. It is also a pleasant greeting in that it pleases the soul of the one who hears is Just like the aforementioned clarity in this Sūrah, Allah clearly explains His verses in the hope that you will implement whatever they contain.
There is no sin upon the blind who has lost his eyesight, nor upon the lame nor the sick if they leave those responsibilities they can no longer fulfil, i.e. jihad in the way of Allah. O believers! There is no sin upon you in eating from your own homes or the homes of sons, nor in eating from the homes of your fathers, mothers, brothers, sisters, paternal uncles and aunts nor maternal uncles and aunts, nor those houses which you have been entrusted with safeguarding, i.e. garden-keeper. There is also no sin in eating at the house of your friend as is customary to please him. It is not a problem whether you eat alone or together in groups. So when you do enter any houses like the ones mentioned above or any others, greet those within them with peace by saying: “Peace be upon you”, and if there is no one inside them, then greet yourselves by saying: “Peace be upon us and the pious servants of Allah”. This is a blessed greeting from Allah; He has legislated it for you because of the love and affection it spreads among you. It is also a pleasant greeting in that it pleases the soul of the one who hears is Just like the aforementioned clarity in this Sūrah, Allah clearly explains His verses in the hope that you will implement whatever they contain.
<p>Commentary</p><p>Some injunctions and social etiquettes after the entry in the house</p><p>In the previous verses it was enjoined to seek permission before entering into anyone's house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the permission to enter the house is granted. Before understanding the injunction contained in this verse and its purport it would be advisable to know the background in which this verse was revealed.</p><p>Every Muslim knows very well how much emphasis is laid by the Holy Qur'an and the teachings of the Holy Prophet ﷺ for respecting and preserving the rights of the people (Huquq ul-` Ibad). Very strong warnings are sounded against using anything owned by someone else without his permission. On the other hand Allah Ta’ ala had chosen such fortunate persons for the company of the Holy Prophet ﷺ that they were all ears for any command from Allah or His Messenger. They were always ready to put in their best on every single command. By following Qur'anic teachings diligently and having the exalted company of the Holy Prophet ﷺ they were turned by Allah Ta’ ala into a group of whom even the angels were proud. Not to think ever to spend even slightly from other's wealth, to avoid putting in anyone into the slightest of trouble and to remain steadfast on the highest standard of Taqwa (constant awareness of Allah) were only some of the attributes of the companions of the Holy Prophet ﷺ . Some related incidents had taken place during the life of the Holy Prophet ﷺ ، in which connection the injunctions contained in the present verse were revealed. All commentators have made reference of these incidents with the difference that different incidents are quoted as the cause of revelation by different commentators. The actual position is that there is no contradiction in their assertions, and all these incidents put together are the cause of revelation of this verse. The incidents are as follows:</p><p>Imam Baghawi (رح) has related on authority of Said Ibn Jubair ؓ and some other commentators that it is a common habit among people to feel disgust in eating together with lame, cripple, blind and sick, and avoid it. Among the companions who had any of these disability thought that if they were to eat with others they might cause botheration and trouble to them. Therefore, they started avoiding eating with normal persons. The blind people thought that they might eat more than others, as they cannot see, causing injustice for the rest. Justice requires that all who eat together should eat equally. Likewise, the lame thought that they would create problem for others as they could not sit properly and occupy more space, which will result in taking up the share of space of others. In this background, the above verse was revealed in which the disabled were asked to join other normal persons for eating. They were advised not to take upon themselves such painstaking precautionary measures which could lead them into trouble.</p><p>Imam Baghawi (رح) has narrated another incident related by Ibn Jarir on authority of Sayyidna Ibn ` Abbas ؓ which presents the other side of the picture. The story goes like this; when the verse لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (Do not eat up each other's property by false means - 2:188) was revealed, people were hesitant to eat with the blind, lame and the sick. Their consideration was that the sick eats less because of his indisposition, so he would suffer if he eats with others. The blind cannot differentiate between the good and ordinary food, and the lame is slow to eat because of his posture. So, people thought there is a possibility that the disabled are deprived of their due share, whereas the justice demands that all should eat equally while eating together. So, it was in this background that this verse was revealed, and people were taken out of this predicament. The spirit behind this injunction is that people should eat together and if there is a little disparity in the quantity of food taken by each one of them, it should not be a cause of botheration.</p><p>Said Ibn al-Musayyab ؓ has given yet another version that while going on jihad or battles, the Muslims used to hand over the keys of their houses to the disabled with the instructions that they can eat whatever is there in the house. On the other hand, the disabled would not eat anything, lest they spend something against the wishes of the owners. Hence, to counter this position, the above verse was revealed. Musnad al-Bazzar has also reported this version on the authority of Sayyidah ` A'ishah ؓ that when the Holy Prophet ﷺ used to go on a battle, it was the desire of every companion to go along with him to participate in the battle. They used to hand over the keys of their houses to the poor and disabled persons with the permission that they could eat anything available in the house during their absence. But the disabled would abstain from taking anything from the house fearing that the permission given to them to eat freely from the house might not have been given with full willingness. Baghawi has also narrated on authority of Sayyidna Ibn ` Abbas ؓ that the word صَدِیقَکُم (your friend) used in the verse, which means that there is no harm in eating from your friend's house, was a reference toward the incident of Harith bin ` Amr ؓ . The incident was that Hrith b. ` Amr ؓ went for jihad along with the Holy Prophet ﷺ ، leaving the care and custody of his house to his friend, Malik Ibn Zaid ؓ . When Harith returned, he noticed that Malik Ibn Zaid ؓ had become very weak. When he enquired the reason of the weakness, Malik ؓ replied that he did not feel it right to eat anything from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all these incidents had a bearing on the revelation of this verse.</p><p>Ruling</p><p>As mentioned above, a general permission was granted in this verse to eat in certain houses without asking special consent. This permission was granted on the basis of a tradition among ` Arabs to eat freely in the houses of close relatives. There was absolutely no formality among them, and no one would ever mind this habit, rather they used to encourage it and would feel happy about it. Not only that, sometimes the relatives used to bring poor, sick or needy persons and feed them at houses of others, on which the hosts would feel happy. According to custom they would not seek special permission for this, as there was a general consent among them to follow the tradition. It therefore becomes obvious that wherever and whenever this tradition is not in vogue, or the owner's consent is doubtful, then eating without permission is forbidden. In the present time no one would like that even a close relative would eat in his house without seeking permission. Therefore, the permission granted in this verse would not apply, unless someone is absolutely sure that his eating in a relative's house would not cause any problem or displeasure, rather he would enjoy it. Only in this situation eating at such a house would be permissible under the dictate of this verse.</p><p>Ruling</p><p>It is now clear from the above statement that it is not right to say that this injunction was meant for the early days of Islam, and was abrogated later. The injunction is in force right from the beginning up to the date and shall always remain effective. The real condition of the application of this injunction is the certainty of permission of the owner of the house, and if that is not present, then the very basis of injunction is not available. (Mazhari).</p><p>Ruling</p><p>It has also now become clear that this injunction is not restricted only to the relatives specified in the verse, but the concession is applicable to other persons also, with the sole condition that it is certain that the owner of the house will be pleased and will not be offended if someone eats and also makes others eat without seeking prior permission. (Mazhari) These injunctions relate to the acts permitted or preferable on entering in someone’ s house after taking permission. The act of eating and drinking has been mentioned first due to its importance. The second act (mentioned in verse 64) relates to the etiquettes of entry.</p><p>The etiquette demands that as one enters the house with permission, he should greet all the Muslims present there with سلام salam. This is the purport of the words "greet your own selves", (verse 61). It is because all Muslims are a single united group. In many Sahih Ahadis great emphasis is laid on Muslims for greeting each other as an act of virtue.</p>
CommentarySome injunctions and social etiquettes after the entry in the houseIn the previous verses it was enjoined to seek permission before entering into anyone's house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the permission to enter the house is granted. Before understanding the injunction contained in this verse and its purport it would be advisable to know the background in which this verse was revealed.Every Muslim knows very well how much emphasis is laid by the Holy Qur'an and the teachings of the Holy Prophet ﷺ for respecting and preserving the rights of the people (Huquq ul-` Ibad). Very strong warnings are sounded against using anything owned by someone else without his permission. On the other hand Allah Ta’ ala had chosen such fortunate persons for the company of the Holy Prophet ﷺ that they were all ears for any command from Allah or His Messenger. They were always ready to put in their best on every single command. By following Qur'anic teachings diligently and having the exalted company of the Holy Prophet ﷺ they were turned by Allah Ta’ ala into a group of whom even the angels were proud. Not to think ever to spend even slightly from other's wealth, to avoid putting in anyone into the slightest of trouble and to remain steadfast on the highest standard of Taqwa (constant awareness of Allah) were only some of the attributes of the companions of the Holy Prophet ﷺ . Some related incidents had taken place during the life of the Holy Prophet ﷺ ، in which connection the injunctions contained in the present verse were revealed. All commentators have made reference of these incidents with the difference that different incidents are quoted as the cause of revelation by different commentators. The actual position is that there is no contradiction in their assertions, and all these incidents put together are the cause of revelation of this verse. The incidents are as follows:Imam Baghawi (رح) has related on authority of Said Ibn Jubair ؓ and some other commentators that it is a common habit among people to feel disgust in eating together with lame, cripple, blind and sick, and avoid it. Among the companions who had any of these disability thought that if they were to eat with others they might cause botheration and trouble to them. Therefore, they started avoiding eating with normal persons. The blind people thought that they might eat more than others, as they cannot see, causing injustice for the rest. Justice requires that all who eat together should eat equally. Likewise, the lame thought that they would create problem for others as they could not sit properly and occupy more space, which will result in taking up the share of space of others. In this background, the above verse was revealed in which the disabled were asked to join other normal persons for eating. They were advised not to take upon themselves such painstaking precautionary measures which could lead them into trouble.Imam Baghawi (رح) has narrated another incident related by Ibn Jarir on authority of Sayyidna Ibn ` Abbas ؓ which presents the other side of the picture. The story goes like this; when the verse لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (Do not eat up each other's property by false means - 2:188) was revealed, people were hesitant to eat with the blind, lame and the sick. Their consideration was that the sick eats less because of his indisposition, so he would suffer if he eats with others. The blind cannot differentiate between the good and ordinary food, and the lame is slow to eat because of his posture. So, people thought there is a possibility that the disabled are deprived of their due share, whereas the justice demands that all should eat equally while eating together. So, it was in this background that this verse was revealed, and people were taken out of this predicament. The spirit behind this injunction is that people should eat together and if there is a little disparity in the quantity of food taken by each one of them, it should not be a cause of botheration.Said Ibn al-Musayyab ؓ has given yet another version that while going on jihad or battles, the Muslims used to hand over the keys of their houses to the disabled with the instructions that they can eat whatever is there in the house. On the other hand, the disabled would not eat anything, lest they spend something against the wishes of the owners. Hence, to counter this position, the above verse was revealed. Musnad al-Bazzar has also reported this version on the authority of Sayyidah ` A'ishah ؓ that when the Holy Prophet ﷺ used to go on a battle, it was the desire of every companion to go along with him to participate in the battle. They used to hand over the keys of their houses to the poor and disabled persons with the permission that they could eat anything available in the house during their absence. But the disabled would abstain from taking anything from the house fearing that the permission given to them to eat freely from the house might not have been given with full willingness. Baghawi has also narrated on authority of Sayyidna Ibn ` Abbas ؓ that the word صَدِیقَکُم (your friend) used in the verse, which means that there is no harm in eating from your friend's house, was a reference toward the incident of Harith bin ` Amr ؓ . The incident was that Hrith b. ` Amr ؓ went for jihad along with the Holy Prophet ﷺ ، leaving the care and custody of his house to his friend, Malik Ibn Zaid ؓ . When Harith returned, he noticed that Malik Ibn Zaid ؓ had become very weak. When he enquired the reason of the weakness, Malik ؓ replied that he did not feel it right to eat anything from his house. (All these narrations are taken from Tafsir Mazhari). Indeed all these incidents had a bearing on the revelation of this verse.RulingAs mentioned above, a general permission was granted in this verse to eat in certain houses without asking special consent. This permission was granted on the basis of a tradition among ` Arabs to eat freely in the houses of close relatives. There was absolutely no formality among them, and no one would ever mind this habit, rather they used to encourage it and would feel happy about it. Not only that, sometimes the relatives used to bring poor, sick or needy persons and feed them at houses of others, on which the hosts would feel happy. According to custom they would not seek special permission for this, as there was a general consent among them to follow the tradition. It therefore becomes obvious that wherever and whenever this tradition is not in vogue, or the owner's consent is doubtful, then eating without permission is forbidden. In the present time no one would like that even a close relative would eat in his house without seeking permission. Therefore, the permission granted in this verse would not apply, unless someone is absolutely sure that his eating in a relative's house would not cause any problem or displeasure, rather he would enjoy it. Only in this situation eating at such a house would be permissible under the dictate of this verse.RulingIt is now clear from the above statement that it is not right to say that this injunction was meant for the early days of Islam, and was abrogated later. The injunction is in force right from the beginning up to the date and shall always remain effective. The real condition of the application of this injunction is the certainty of permission of the owner of the house, and if that is not present, then the very basis of injunction is not available. (Mazhari).RulingIt has also now become clear that this injunction is not restricted only to the relatives specified in the verse, but the concession is applicable to other persons also, with the sole condition that it is certain that the owner of the house will be pleased and will not be offended if someone eats and also makes others eat without seeking prior permission. (Mazhari) These injunctions relate to the acts permitted or preferable on entering in someone’ s house after taking permission. The act of eating and drinking has been mentioned first due to its importance. The second act (mentioned in verse 64) relates to the etiquettes of entry.The etiquette demands that as one enters the house with permission, he should greet all the Muslims present there with سلام salam. This is the purport of the words "greet your own selves", (verse 61). It is because all Muslims are a single united group. In many Sahih Ahadis great emphasis is laid on Muslims for greeting each other as an act of virtue.
<h2 class="title">Eating from One's Relatives' Houses</h2><p>What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: "Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah."</p><div class="text_uthmani arabic">لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ</div><p>(nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: "A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that." As-Suddi said: "A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed:</p><div class="text_uthmani arabic">لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ</div><p>(There is no restriction on the blind. ..)</p><div class="text_uthmani arabic">وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ</div><p>(nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said:</p><div class="text_uthmani arabic">«أَنْتَ وَمَالُكَ لِأَبِيكَ»</div><p>(You and your wealth belong to your father.)</p><div class="text_uthmani arabic">أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ</div><p>(or the houses of your fathers, or the houses of your mothers,) until His statement;</p><div class="text_uthmani arabic">أَوْ مَا مَلَكْتُم مَّفَاتِحهُ</div><p>(or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another.</p><div class="text_uthmani arabic">أَوْ مَا مَلَكْتُم مَّفَاتِحهُ</div><p>(or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, "This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason." Az-Zuhri narrated from `Urwah that `A'isha, may Allah be pleased with her, said, "The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed:</p><div class="text_uthmani arabic">أَوْ مَا مَلَكْتُم مَّفَاتِحهُ</div><p>(or (from that) whereof you hold keys)."</p><div class="text_uthmani arabic">أَوْ صَدِيقِكُمْ</div><p>(or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it.</p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً</div><p>(No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, "When Allah revealed the Ayah:</p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ</div><p>(O you who believe! Eat not up your property among yourselves unjustly) 4: 29, the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed:</p><div class="text_uthmani arabic">لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ</div><p>(There is no restriction on the blind,) until His statement;</p><div class="text_uthmani arabic">أَوْ صَدِيقِكُمْ</div><p>(or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said:</p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً</div><p>(No sin on you whether you eat together or apart.)" Qatadah said, "This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed:</p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً</div><p>(No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , "We eat but we do not feel satisfied." He said:</p><div class="text_uthmani arabic">«لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ، اجْتَمِعُوا عَلَى طَعَامِكُمْ، وَاذْكُرُوا اسْمَ اللهِ، يُبَارَكْ لَكُمْ فِيهِ»</div><p>(Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah said:</p><div class="text_uthmani arabic">«كُلُوا جَمِيعًا، وَلَا تَفَرَّقُوا، فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ»</div><p>(Eat together and not separately, for the blessing is in being together.)</p><div class="text_uthmani arabic">فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ</div><p>(But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, "This means greet one another with Salam." Ibn Jurayj said: Abu Az-Zubayr said, "I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory."' Ibn Jurayj said: "And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam."' Mujahid said: "And when you enter the Masjid, say: `Peace be upon the Messenger of Allah'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting."</p><div class="text_uthmani arabic">كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ</div><p>(Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings.</p>
Eating from One's Relatives' HousesWhat is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: "Before the Prophet's Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah."لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ(nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: "A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people's houses.' So this Ayah was revealed granting permission for that." As-Suddi said: "A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed:لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ(There is no restriction on the blind. ..)وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ(nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons' houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son's wealth as being like the father's wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said:«أَنْتَ وَمَالُكَ لِأَبِيكَ»(You and your wealth belong to your father.)أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ(or the houses of your fathers, or the houses of your mothers,) until His statement;أَوْ مَا مَلَكْتُم مَّفَاتِحهُ(or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another.أَوْ مَا مَلَكْتُم مَّفَاتِحهُ(or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, "This refers to a people's servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason." Az-Zuhri narrated from `Urwah that `A'isha, may Allah be pleased with her, said, "The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.' But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.' Then Allah revealed:أَوْ مَا مَلَكْتُم مَّفَاتِحهُ(or (from that) whereof you hold keys)."أَوْ صَدِيقِكُمْ(or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it.لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً(No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, "When Allah revealed the Ayah:يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ(O you who believe! Eat not up your property among yourselves unjustly) 4: 29, the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.' So the people stopped doing that. Then Allah revealed:لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ(There is no restriction on the blind,) until His statement;أَوْ صَدِيقِكُمْ(or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said:لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً(No sin on you whether you eat together or apart.)" Qatadah said, "This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed:لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً(No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , "We eat but we do not feel satisfied." He said:«لَعَلَّكُمْ تَأْكُلُونَ مُتَفَرِّقِينَ، اجْتَمِعُوا عَلَى طَعَامِكُمْ، وَاذْكُرُوا اسْمَ اللهِ، يُبَارَكْ لَكُمْ فِيهِ»(Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah said:«كُلُوا جَمِيعًا، وَلَا تَفَرَّقُوا، فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ»(Eat together and not separately, for the blessing is in being together.)فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ(But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, "This means greet one another with Salam." Ibn Jurayj said: Abu Az-Zubayr said, "I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.' He said, `I do not think it is anything but obligatory."' Ibn Jurayj said: "And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam."' Mujahid said: "And when you enter the Masjid, say: `Peace be upon the Messenger of Allah'; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).' This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting."كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ(Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings.