And when it was one of the places where there might not be anyone present that permits entry due to its emptiness or the lack of a specific resident, like inns and lodges, he followed what had preceded in the definition by stating that it was not included in the prohibition. He said, beginning anew: "There is no blame upon you" meaning no inclination towards blame at all "to enter houses" like inns and lodges "that are not inhabited." Then he described them by saying: "in which there is enjoyment" meaning enjoyment of a type of benefit such as seeking shade and the like "for you." And it includes that which is prepared for the guest if its owner permits it at the beginning and the guest places his belongings in it. This is because seeking permission is to prevent intruding upon what is intended to be concealed from the knowledge of others. If there is no fear of that, then there is no meaning to seeking permission.

And when the implication was: so Allah does not prevent you from what benefits you, nor harms others, he added to it His saying: "And Allah" meaning the Greatest King "knows" at all times "what you reveal" and he emphasized by repeating the relative clause by saying: "and what you conceal" warning against encroaching upon anyone in what is permissible in a way that harms them and constricts them, claiming the basis of permissibility, or you are permitted in a house and you conceal treachery in it. For indeed, even if there is caution against the treacherous by means of a veil, there must be mixing due to what is inherent in humans from the need for companionship. For this reason, it is connected to him in the manner of beginning anew with His saying, the Exalted: turning towards the most superior of His creation in understanding and the most precise in controlling himself compared to the rest of them, indicating the difficulty of the matter and the danger of the situation, warning them of turning away from them, by falling into the cloak of arrogance and hiding in the position of oppression.