And when He, glorified and exalted is He, completed what He mentioned of the sanctities of the houses that are necessary for the protection of private parts in a way that requires the safeguarding of wealth, He followed it with what is permissible from that for eating, which is one of the most noble purposes of wealth, whether collectively or individually. He said in response to one who seemed to ask: Is this restriction in the houses applicable to relatives and others in all situations?: "There is no blame upon the blind"; meaning in eating from others and what comes from the rulings. And if others dislike his eating by extending his hand however it may be, then he is mercifully treated. And seeking permission is for the sake of sight. "And nor upon the lame"; who is not expected to have blame, even if some of the affluent are disgusted by him, for he is included in that he is mercifully treated due to his deficiency. "And nor upon the sick"; meaning a sickness that is hoped for recovery by lameness or otherwise, there is no blame for that due to his illness. And he delayed it for the hope of his recovery. "And nor upon yourselves"; meaning nor upon others than those mentioned. And he expressed that as a reminder that all are from one soul. "That you eat from your houses"; meaning those in which your dependents are. And He mentioned it, glorified and exalted is He, so that there would not arise from leaving it any suspicion, and so that the houses of the children may be included, for they are from the earnings of the father. "The best that a man eats is from his earnings, and indeed your child is from his earnings." "You and your wealth belong to your father." "Or the houses of your fathers"; even if your lineages are distant - and perhaps He gathered that - for indeed they are your place of growth and their sanctity is your sanctity. "Or the houses of your mothers"; likewise, and He preceded the father because he is more esteemed and is always the ruler of his house and the wealth is his. "Or the houses of your brothers"; from the parents or from the father or from the mother by lineage or by suckling, for they are the most deserving of that after the parents, because they are your brothers, and they are the guardians of their houses. "Or the houses of your sisters"; for they are after them, because the guardian of the house - if they are married - is the husband. "Or the houses of your uncles"; for they are the brothers of your fathers, whether they are full brothers or from a father or a mother. And if he singled out the uncle to imply that he is only the full brother, then he is more deserving of the name. "Or the houses of your aunts"; for they are after the uncles due to their weakness, and because perhaps the guardians of their houses are the husbands. "Or the houses of your maternal uncles"; for they are the brothers of your mothers. "Or the houses of your maternal aunts"; he delayed them for what was mentioned. "Or what your keys possess"; meaning the ability to manage it in any way, such as agency. "Or your friend"; whom you know his approval of that, even if by an indication as is common. And for that reason, he made it general, even if you are not able to access his key, but his dependents are in it. All of that is without corruption, nor carrying, nor hoarding. And he equated the friend here with the close relative, as a reminder of the noble rank of friendship and the subtlety of its secret, and the lightness of its matter, and he singled it out for its honor. And from Ja'far ibn Muhammad: From the greatness of the sanctity of the friend that he made him like the self and the father and those with him. Al-Asbahani said: And they said: If the apparent state indicates the approval of the owner, that stands in place of the explicit permission, and with what is unpleasant about seeking permission and heavy as one who is presented with food and seeks permission from his companion to eat.

And when he mentioned the nature of food, he mentioned its condition and said: ﴿There is no blame upon you﴾ meaning any part of sin that could lead its owner away from the right path in ﴿that you eat together﴾ meaning gathered, even if among you is one who is deficient in creation. This is because one who is exposed to calamities is deserving of mercy from the afflicted, so do not despise him out of fear of the reversal of the situation. (p-318) And when he encouraged at the beginning of Islam - due to the fact that most people were in hardship - in mutual support and gathering with guests, he encouraged it in a way that implied obligation, along with what they had of generosity that prompted them to give and gather for companionship with the needy. He alleviated it from them by his saying: ﴿or in scattered groups﴾ meaning separated without the intention of disdain, arrogance, or harm, even if eating in a group is better and more blessed - as is understood from his precedence. The Imam Ahmad, Abu Dawood, and Ibn Majah narrated from Wahshi ibn Harb from his father from his grandfather that a man said to the Prophet ﷺ: 'Indeed, we eat but we are not satisfied.' He said: 'Perhaps you eat separately? Gather for your food, and mention the name of Allah, He will bless it for you.' And Ibn Majah narrated from Umar radiyallahu anhu from the Messenger of Allah ﷺ that he said: 'Eat together and do not separate, for indeed the blessing is with the group.'

And when he mentioned the place of eating and its manner, he mentioned the condition that one should be in when entering those places or others. He said, causing what has passed from the permission, expressing with a tool of affirmation, as a good news that they will obey after they had hesitated about that when Allah, the Exalted, revealed ﴿Do not consume one another's wealth unjustly﴾ [An-Nisa: 29] ﴿And when you enter﴾ meaning because of that or otherwise ﴿houses﴾ meaning those permitted, any houses whether owned or not, mosques or others ﴿then greet﴾ after entering ﴿yourselves﴾ (p-319) meaning their people who are from you in religion and closeness, and he expressed that as encouragement in greeting, and kindness in honoring, and to make the expression suitable for when there is no one in it, so it would be said then 'Peace be upon us and upon the righteous servants of Allah.' Thus it would be from the usage in reality and metaphor ﴿a greeting﴾ is a source from the meaning without the wording, or they invoke a prayer for the one who greets with safety, life, and the ownership of permanence ﴿from Allah﴾ meaning it is worthy of the completeness of its beauty to be attributed to the One who has all perfection, glorified is He ﴿blessed﴾ meaning firmly established in the greatest stability due to its agreement with what Allah has legislated from the pure hearts of you ﴿good﴾ that delights the hearing; then he described the statement, as a reminder of what is in these verses of beauty and goodness, and he said, resuming as he has done several times: ﴿Thus﴾ meaning like this statement, of great importance ﴿Allah clarifies﴾ meaning the All-Encompassing of everything ﴿to you the signs﴾ which there are no more complete than them.

And when Allah, the Most High, by His knowledge and wisdom, and His might and power, and His kindness and experience, created a clear intellect that guides to the truth and to a straight path, He divided it among His servants. He created in them types of obstacles for that intellect from penetrating the path of uprightness, from desires and laziness, from lethargy and boredom. He made them veils that hinder it from penetrating, conceal the insights from it, and prevent it from reaching, except through exercises and struggles that the powers become weary of, and the resolves weaken in their presence. The skilled among them hardly arranges a correct premise due to his mistakes in the premises, so the result then becomes flawed in its foundation and weak in its basis. Thus, they continued to differ, until their differences led them to enmity, disputes, and trials, dragging them to the sword, the loss of lives, and the destruction of souls. So He, glorified and exalted is He, revealed to them at all times a legislation suitable for that time through the tongue of a messenger from His messengers, blessings and peace be upon him. This legislation was made to correspond with the sound intellect, the illuminating light, the abundant source, and the strong reason. Whoever adheres to it is guided and does not deviate. He, glorified and exalted is He, set limits in it and established deterrents, so that His wisdom becomes evident, and His knowledge and power become clear. Thus, the laws became consistent in their principles, differing in their branches, according to the times, indicating that the one who acts in changing the rulings according to the times is one who is chosen. This serves as a test for the servants, distinguishing the people of righteousness among them from the people of corruption. And the invasion of something from the attributes and wealth without what has been permitted in it causes the minds to go astray and blinds the insights. He concluded the verse with His saying: "Perhaps you will understand," meaning so that you may have hope with the one from whom hope is valid regarding the stability of this description for you, which is the control of the souls and their turning away from desires, by following the verses of the legislation that was revealed by the one who repeatedly described Himself here as All-Knowing, All-Wise. So do not turn away after your saying: "We have heard and we obeyed" [An-Nur: 51] from submitting to the rulings while you are turning away.