لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَلَا عَلَى أَنفُسِكُمْ أَن تَأْكُلُوا مِن بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَى أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُون

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 apply reason.

EXEGESIS

Ḥaraj: the root meaning of ḥaraj implies tightness and constriction. Ḥarjah refers to a thicket of trees which is difficult to traverse.[1] It is then used in different meanings like sin,[2] as in this verse, or a burden that one is unwilling to carry,[3] as in, But no, by your Lord! They will not believe until they make you a judge in their disputes, then do not find within their hearts any dissent (ḥaraj) to your verdict (4:65). Here it means there is no problem with the behaviour described in the verse or that such behaviour does not impose any difficulty on others.[4] In short, it should not be made into a big deal, rather it is normal and acceptable behaviour.

Ṣadīq (friends) is from the root ṣidq which means truthfulness. It is the singular of aṣdiqāʾ, but it is said that the singular may be used for either sense, like the words ʿaduww (enemy) and khalīṭ (partner).[5] It is said that a friend is called a ṣadīq because he affirms your love for him.[6]

Ashtātan (separately) is the plural of shatt which means separated, divided, and systemised in groups.[7] Shattā, the feminine of ashtāt, is used in other verses meaning various groups, You suppose them to be united, but their hearts are divided (shattā) (59:14), and sent down water from the sky, and with it We brought forth various kinds (shattā) of vegetation (20:53).

EXPOSITION

This is yet another verse with instruction on social etiquette, this time relating to questions about communal eating habits. It deals with how Muslims should deal with those with physical limitations and when visiting each other’s houses. It is a verse that focuses on the issue of inclusivity and fostering brotherhood, through the simple act of eating a meal, which unites us all as human beings. It explains that Muslims may visit each other’s houses and eat together, yet there is no shame in eating alone either. It also allows for people to eat something when they visit a relative or close friend’s house (who might not even be home), even if they do not have express permission, as long as they know the other person would not mind.[8] It also teaches us to not stigmatise or ostracise people with sicknesses or disabilities, but to include them in our communities and communal activities. The verse ends with a reminder that if we do enter the homes of friends and relatives when they are not there, it is still important to say a greeting, just in case someone was home.

There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick: it is common that when the Quran speaks of some custom that existed amongst the Arabs at that time and it wishes to address and redress that custom, it will use the expression There is no blame, and proceed to explain what is the correct Islamic approach to the matter.[9]

It is said that at the time of its revelation, the people in Medina used to avoid eating with the sick or people with disabilities. They had various excuses, such as saying ‘a blind person cannot see, and we will eat the good food, leaving him with scraps’, or ‘the lame one cannot properly sit with us’, or ‘he takes up more than his share of space when sitting and causes discomfort for the one next to him’, or ‘the sick one is too weak to eat properly’.[10] Similarly, the sick or disabled might have felt guilty, that they will bother others with their presence, so they would withdraw from mutual company when it was time to eat.[11] In this verse, God teaches the Muslims to abandon such ways of thinking.

It is said that these three are mentioned because all three represented groups which had some difficulty in working and thus earning their own income.[12] In other words, it is encouraging the believers to help them in this regard.

The word blame is repeated, so that there should be no confusion regarding why each group is mentioned.[13] Interestingly, the word blame is not mentioned after yourselves. This is a clever literary device and the break in pattern draws more attention to that negative space and supports the conclusion that these are two different topics about eating together which have been combined into one answer.

Nor upon yourselves: the second issue in the verse deals with eating in the houses of other people. Again, it is said that at the time of its revelation, when people would leave the city for jihad or some other reason, they would give their keys to a relative or friend, saying ‘you may use the house and eat from it as you wish’. However, people would feel uncomfortable doing so and would refrain,[14] perhaps thinking that the offer was not made to them genuinely, but more out of social protocol and a feeling of obligation.[15]

It is also probable that the two claims are also related, since often those who would be left behind from military expeditions were the sick and the lame and the blind.[16] Be as it may, any reports about the reason of its revelation cannot narrow the general scope of the verse.[17] The lesson is that we should not overly burden ourselves with restrictive etiquette or overly cautious behaviour, but strive to foster loving relationships and inclusivity. One need not go hungry because they were worried if eating something would be considered impolite; and in social situations such as shared meals, those with physical limitations should be taken into account;[18] nor should anyone with such limitations feel ashamed or shy when accepting the help and hospitality of others.

If you eat from your own houses: from the houses of your spouse, because that can be considered your own house,[19] as well as your children.[20] It has also been suggested that your own houses has been mentioned so that the audience would understand that there is no difference in this regard between one’s own house and the houses of their relatives and friends that are to be mentioned.[21] This sentiment is reflected in the English saying: ‘Make yourself at home.’

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: some people who were poor and did not have food were sometimes forced to go and eat with their parents or relatives and they felt bad about doing so. In this verse God consoles them that there is no problem in doing that.[22] In any case, one may enter their houses and may eat from there, even if they are not home and have not given express permission,[23] as it is understood generally that they would not have a problem with that.

Or those whose keys are in your possession: it is incorrect to assume this means one’s own house, as that has been mentioned already earlier in your own houses.[24] What is most obvious is that it refers to those to whom one has entrusted the keys of their house, by virtue of which they are considered in the category of family and friends in this regard.[25] Other examples have been mentioned for what this could mean, such as if one is the overseer (qayyim) or deputy (wakīl) of some property, then he can eat from the fruits of its garden or drink from its cattle; or a caretaker/supervisor of a house can eat some small things from that house.[26]

Or those of your friends: even the houses of friends are included in this instruction, as long as one is aware that they are not displeased with that.[27] While friends may have various meanings or be understood in different ways by different people, the context of the verse makes it clear that what is meant is the kind of close friends that one visits freely and often, and eats with them. It could also be argued that the friend who would get upset if one eats some of their food without asking is not a true friend.[28]

If the assumption is that the owner would not mind with one eating from his food, then that can be considered the same as him giving permission, and express permission is not required;[29] this is mentioned in some reports as well. Note, it is incorrect to understand this verse as intending that it is permissible to eat with their permission, as that would be pointing out the obvious, since it is permissible to eat of anyone’s food if they give permission. Albeit this ruling has some caveats, such as not being excessive or wasteful, or eating such things that one knows the person has put aside for other occasions, and so on.[30]

It is related that once, Hasan al-Baṣrī came into his house and saw that his friends had taken out a basket from under his bed wherein there was some halva and other goodies and they were sitting in a circle, eating. Hasan smiled broadly and laughed, saying: ‘This is what they were like, this is what they were like.’ He intended that the companions of the Prophet used to behave in the same way amongst each other as well.[31] Whether this actually happened or not, it is a good example of the spirit of camaraderie and sharing which the verse is trying to inspire in the believers.

The religion of Islam is one of friendship and love amongst the believers, The faithful, men and women, are comrades of one another (9:71). There is no difference between one’s own house and the house of his relatives and friends in this regard.[32]

This verse also teaches us how communal life is important and one should not withdraw from that, but at the same time it is good to balance it with private time as well; and how family and friends should take care of each other, especially in times of hardship.

There will be no blame on you whether you eat together or separately: it is said that some people felt uncomfortable eating alone; or when a guest came, they felt uncomfortable eating without the guest (or alternatively with the guest). In this verse God reminds that it is permissible to eat together or separately.[33] In other words, there is no Islamic protocol that demands either one or the other, and people should feel free to do as the situation requires or as they see fit and are comfortable in this regard.

So when you enter houses, greet yourselves: when entering any of the houses belonging to the aforementioned, one should enter with a greeting.[34] This could include even one’s own house, both because it was amongst those mentioned, and because of the generality of houses.[35] Even if you have the key to someone’s house and the assumption is that he is not using it, one should enter with a greeting, just in case they were home, and also for the blessing that it brings.

Here, greet yourselves has the meaning of ‘each other’, like in 4:66.[36] It includes the greeting of person to their family when they enter their own home. Yourselves is also a subtle reminder that all human beings share in their humanity and the faithful even more so, as they are united by their shared faith.[37]

With a salutation from Allah: a salutation that is commanded by God.[38]

Blessed and good: greeting in this way will perhaps protect from harm and increase blessings, as saying ‘peace be upon you’ (salāmun ʿalaykum) is in reality a supplication to God.[39] For more on greetings, see the commentary on 4:86.

Thus does Allah clarify His signs for you, so that you may apply reason: all matters are clarified by God so that through reason we may understand them,[40] and understand our duty towards God.[41] While every single rule may not be explained in the corpus of Quranic revelation and prophetic instruction, they give the tools and basis which by exercising reason may then be applied to all situations.

This is the third repetition of Thus does Allah clarify His signs for you (which appeared earlier in verses 58 and 59). It is a direct and explicit reference to and reminder of the surah’s main theme of the ‘clear command’.[42]

Can we really eat other people’s food without permission? This question might still linger in the minds of some, that how Islam, which places such strict emphasis on respecting the property of others and avoiding misappropriation, would allow to eat other people’s food without their explicit approval? In this sense, the verse is an important reminder that one should not be selfish or materialistic in their relationships, especially with family and friends. The verse is especially relevant in many modern societies where some people even deal with family members on such a basis, turning out their own children when they turn 18 or demanding they pay rent, or leaving their parents to wither away alone in their old age. It is a reminder that such attitudes are antithetical to the Islamic ethos.[43]

It is also worth noting that there exists in Islamic law the concept of ḥaqq al-mārrah, (the right of the passerby), whereby one who passes by a garden path may eat from the branches which are extended on or outside the garden wall.[44]

INSIGHTS FROM HADITH

1. From the Prophet: ‘The property of a Muslim individual is not permitted except with his good pleasure.’[45]

Note: It is not allowed to use or make use of another person’s property except if they are pleased with that. Some have claimed that this hadith is abrogating the verse, and that it is not allowed to eat from other people’s homes without their explicit approval.[46] This claim is based on the rejected premise that Quranic verses may be abrogated by hadith reports. Especially baseless is the claim that isolated reports could abrogate Quranic verses. In any case, this report is not in contradiction with the verse at all, rather the verse is speaking about such categories of people where the general assumption is that if you eat something from their home it is always with their good pleasure, unless they have explicitly mentioned otherwise, and hence there is no need to speak about abrogation at all.[47]

2. From al-Ḥalabī, that he asked Imam al-Ṣādiq (a) concerning the meaning of or those of your friends in this verse. He replied: ‘By God, this means a man who enters the house of his friend and eats from his food without asking permission.’[48]

Note: This report is probably in reply to the opinion of some – such as has been attributed to Hasan al-Baṣrī and Qatādah – that one may enter the house of his friend without permission, but may not eat without permission.[49] Or what has been attributed to ʿAbd al-Raḥmān ibn Zayd, that this portion of the verse was only in relation to past times when doors did not have locks on them and is supposedly no longer relevant.[50] Or what has been attributed to Ibn Abbas, that this was only in reference to when they have been invited over to eat on a special occasion and food has been prepared for guests.[51] In any case, there are many other similar reports from the Imams stating that it is not necessary to ask for permission for eating something at the houses of the people mentioned in the verse.[52]

3. From Abū Ḥamzah al-Thumālī, that Imam al-Bāqir (a) related from the Prophet: ‘You and what you have belongs to your father.’ He then added: ‘It is not seemly if he takes from the wealth of his son, except that which he needs and what he must take. God does not love vice.’[53]
4. From Zurārah ibn Aʿyan, that he asked either Imam al-Bāqir or Imam al-Ṣādiq (a) regarding this verse, to which he replied: ‘There is no sin upon you regarding what you consume or eat from such places to which you own the keys, as long as you do not corrupt it.’[54]
5. From ʿUbayd-Allāh al-Ḥalabī, that Imam al-Ṣādiq (a) said: ‘There is no such thing as friendship unless it is within certain parameters. Whatever falls within these parameters can be considered friendship, but whoever lacks any of them, then do not consider them a friend in any way. The first is that his outward and inward attitudes towards you are one and the same. The second is that he sees your esteem as his esteem, and your humiliation as his humiliation. The third is that neither wealth nor power would change his attitude towards you. The fourth is that he does not deny you that which is within his power. The fifth, which includes all the aforementioned, is that he does not abandon you during times of hardship.’[55]
6. From Abū al-Ṣabāḥ, that he asked Imam al-Bāqir (a) regarding So when you enter houses, greet yourselves, to which he replied: ‘It is the greeting of a man to his family when he enters, which they then answer. That is the meaning of greeting yourselves.’[56]
7. From Jābir ibn ʿAbd-Allāh, that the Prophet said: ‘When you enter houses, greet its people with salām. When you eat food, mention God’s name. If you say the greetings of salām when you enter your house and mention the name of God before eating, Satan will say to his companions: “There is no place for you to stay tonight, so do not bother yourself.” But if you do not say the salām nor mention the name of God, Satan will say to his companions: “You have found a place to stay and have dinner.”’[57]

There are many other similar and somewhat differing reports transmitted regarding this verse in addition to what has been mentioned in this section. One may peruse the hadith collections for more.[58]

REVIEW OF TAFSĪR LITERATURE

It has been claimed that There will be no blame on you whether you eat together or separately was revealed about the clan of Banī Layth ibn ʿAmr of the Kinānah tribe because they purportedly would not eat alone and might wait the whole day without eating if they had no one to share their meal with.[59]

According to another report, when al-Ḥārith ibn ʿAmr[60] left for a military expedition he left behind Mālik ibn Zayd with the keys of his house and in charge of his wealth. When he returned, he saw that Mālik was emaciated and asked what had happened. Mālik replied that he had nothing to eat and was not permitted to eat from al-Ḥārith’s food.[61] Presumably this verse was meant to solve such issues.

Some have claimed that when the verse Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual consent (4:29) was revealed, people stopped eating with those they were allowed to eat with, as a result of which this verse was revealed.[62] Naturally, 4:29 does not refer to actual eating though, but eating someone’s food without their permission can be considered ‘eating’ their wealth as well, however it is a stretch to imagine that anyone should have understood sharing a mutual meal should be considered something done unrightfully, and even if a few people did misunderstand it in this way it is doubtful it was widespread.

Zamakhsharī says that the verse is talking about two separate issues, which it has amalgamated into one. The verse is first speaking about those who do not need to participate in jihad (an understanding echoed by some other early exegetes):[63] the sick, the lame, the blind. Second, it is speaking of eating in each other’s houses. He argues that in this verse God is answering two different issues, but gives both of them the same answer, that they are both permissible. He says it is like a jurist being asked by a traveller asking about breaking the fast in Ramadan, and a pilgrim asking about shaving the head before sacrificing, to both of which he answers: ‘There is no problem in that.’[64] What is better and more generally accepted though is that the two issues are not separate, but rather both are answering the same question: ‘Is there a problem with eating like this?’ It is probable that some exegete’s minds have linked this verse to jihad and fighting because of its similarity to the verse in Sūrat al-Fatḥ, There is no blame on the blind, nor is there any blame on the lame, nor is there blame on the sick (48:17), which is in the context of jihad and fighting and exempts these groups from jihad. However, there is no mention of fighting in Sūrat al-Nūr, with the likely exception of verse 53, and the context of the verses does not support linking this verse to jihad at all.

Some have said that So when you enter houses, greet yourselves with a salutation from Allah, blessed and good refers to mosques, but it is better to understand it in its general sense.[65] Ibn al-ʿArabī says that when entering an empty house it is not necessary to say salām. If one intends to greet angels with it, then angels never cease to accompany a person. Rather, he says that when one enters their house they should say, as Allah has wished! There is no power except by Allah (18:39).[66]

Ālūsī discusses how Ḥanafī scholars have ruled based on this verse that stealing from family members can never be considered theft for purposes of ḥadd punishment, since their homes can be entered freely and hence cannot be considered a restricted location. This has been criticised by pointing out that if this were so then even friends should be included in that based on this verse. They have then replied that a friend would cease to be a friend when they steal from you. Ālūsī retorts that the shariah does not judge based on what people’s hidden feelings may be, but on what is apparent.[67]

INSIGHTS FROM OTHER TRADITIONS

1. Share with the Lord’s people who are in need. Practice hospitality.[68]
2. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts.[69]
3. As you enter the home, give it your greeting. If the home is deserving, let your peace rest on it; if it is not, let your peace return to you.[70]

[1] Tibyan, 7/462; Alusi, 9/408.
[2] Tibyan, 7/462.
[3] Raghib; Tahqiq, ḥ-r-j.
[4] Tibyan, 7/462.
[5] Zamakhshari, 3/257. See also Tabrisi, 7/246.
[6] Alusi, 9/409.
[7] Ayn, 6/214; Lisan, 2/48; Bahrayn, 2/208; Tahqiq, 6/18.
[8] Mizan, 15/164.
[9] See Munyah, 19/139.
[10] With some slight variations see Qummi, 2/108; Tibyan, 7/463; Tabrisi, 7/245; Tabari, 18/128-129; Zamakhshari, 3/256.
[11] Qummi, 2/108; Nemuneh, 14/550.
[12] Mizan, 15/164.
[13] Alusi, 9/408.
[14] Tabrisi, 7/245; Tabari, 18/129-130. See also Suyuti, 5/58.
[15] See also Alusi, 9/407.
[16] This is the assumption in Zamakhshari, 3/256.
[17] Mizan, 15/165.
[18] It is also possible that making too much fuss over someone’s physical limitations can lead to hurting their feelings (Sharawi, p. 10337).
[19] Tabrisi, 7/245.
[20] Zamakhshari, 3/256-257. Related in Tabrisi, 7/245. Tabatabai considers both to be correct (Mizan, 15/165).
[21] Tantawi, 10/155-156.
[22] Tabari, 18/129.
[23] Munyah, 19/138.
[24] Ahkam, 3/1406.
[25] Nemuneh, 14/558. See also Sharawi, p. 10339.
[26] See for example Tabrisi, 7/246; Tabari, 18/129-130.
[27] Tabrisi, 7/246; Ibn Kathir, 6/79.
[28] Nemuneh, 14/556-557.
[29] Zamakhshari, 3/257; Nemuneh, 14/554.
[30] Nemuneh, 14/554-555.
[31] Zamakhshari, 3/257; Tabrisi.J, 2/634.
[32] See Mizan, 15/164-165.
[33] See for example Tabrisi, 7/246; Tabari, 18/131.
[34] Zamakhshari, 3/258.
[35] See also Ahkam, 3/1408.
[36] Tabrisi, 7/246; Tabari, 18/132.
[37] Mizan, 15/165.
[38] Tabrisi, 7/247; Zamakhshari, 3/258.
[39] Related in Tabrisi, 7/247. See also Zamakhshari, 3/258; Mizan, 15/165-166; Nemuneh, 14/560.
[40] Tibyan, 7/464.
[41] Mizan, 15/166.
[42] See the Introduction.
[43] See also Nemuneh, 14/555-556.
[44] There are conditions mentioned for this though, such as: 1. One should not be aware that the owner of the garden has prohibited this; 2. One should not go to the garden path with the express purpose of eating from it; 3. One should not take any fruit with them, and only eat a reasonable amount that satiates them; 4. Eating the fruits should not break the plants, nor should one eat from a garden with very few fruits; and some other such limitations have been discussed by the jurists, see Najafī, Jawāhir al-Kalām (Tehran: Dār al-Kutub al-Islāmiyyah, 1365 AHS), 24/127-136.
[45] Tibyan, 7/463; Tabrisi, 7/246; Razi, 24/421; Ibn Abī Jumhūr al-Aḥsāʾī, ʿAwālī al-Laʾālī al-ʿAzīziyyah fī al-Aḥādīth al-Dīniyyah (Qum: Maṭbaʿat Sayyid al-Shuhadāʾ, 1985), 2/113; Jamāl al-Dīn al-Ḥillī, Tadhkirat al-Fuqahāʾ (Qum: Muʾassasat Āl al-Bayt, 1414 AH), 14/215; Ahmad, 5/425; Bayhaqi, 6/100.
[46] Related in Razi, 24/421. He also relates the claim that the following verse is also acting as an abrogating one: O you who have faith! Do not enter the Prophet’s houses unless permission is granted you for a meal, without waiting for it to be readied. But enter when you are invited, and disperse when you have taken your meal, without settling down to chat. Indeed, such conduct torments the Prophet, and he is ashamed of [asking] you [to leave]; but Allah is not ashamed of [expressing] the truth (33:53). The matter at discussion is a different one though as 33:53 is speaking of rulings specific to the Prophet, and how people would spend long amounts of time in his house, not leaving him any private time.
[47] See Razi, 24/422.
[48] Mahasin, 2/416, h. 172; Kafi, 6/277; Wasail, 24/281, h. 30544; Tabrisi, 7/246; Nur, 3/626.
[49] Related in Tabrisi, 7/246. Albeit Ṭabarī relates a different opinion from Qatādah, where he says there is no problem in eating in a friend’s house without their express permission (Tabari, 18/131; Ibn Kathir, 6/79).
[50] Related in Tabari, 18/129.
[51] Ahkam, 3/1404. Abū Ḥayyān also reports this opinion, but without attributing it to anyone (Muhit, 8/72).
[52] See Nur, 3/264-267.
[53] Kafi, 5/135; Istibsar, 3/48; Tahdhib, 6/343; Wasail, 17/263, h. 22480; Nur, 3/625. The first part of this hadith ‘you and what you have belongs to your father’ is a famous statement, reported in many narrations, which is attributed to the Prophet as well; see for example Kafi, 5/136; Ilal, 2/524; Uyun, 2/103; Maani, p. 155; Faqih, 3/177, h. 3669; Istibsar, 3/48-49; Tahdhib, 6/343-344; Ahmad, 2/204; Ibn Majah, 2/769, h. 2291-2292; Bayhaqi, 7/480-481. It can be read either as māluka (your wealth) or mā laka (whatever you have).
[54] Mahasin, 2/416, h. 176; Kafi, 6/277; Tahdhib, 9/95, h. 415; Wasail, 24/281-282, h. 30547.
[55] Kafi, 2/639; Khisal, p. 277; Wasail, 12/25-26, h. 15549. See also Amali.S, p. 767, h. 1033; Nemuneh, 14/557.
[56] Maani, p. 163; Wasail, 12/81, h. 15696; Tabrisi, 7/247. The same opinion is also attributed to Jābir ibn ʿAbd-Allāh, Zuhrī, Qatādah, al-Ḍaḥḥāk, and others (Thalabi, 7/120).
[57] Suyuti, 5/59; Mustadrak.S, 2/402. There are many variants of this report.
[58] See for example Wasail, 24/280-287.
[59] Zamakhshari, 3/257. See also Tabrisi, 7/246.
[60] Some sources give his name as al-Ḥarth.
[61] Thalabi, 7/119; Baghawi, 3/358; Zamakhshari, 3/256; Razi, 24/421.
[62] Related in Tibyan, 7/463; Tabari, 18/128; Ahkam, 3/1402.
[63] This opinion has been attributed to for example Hasan al-Baṣrī (as related in Baghawi, 3/430).
[64] Zamakhshari, 3/256.
[65] Tibyan, 7/464.
[66] Ahkam, 3/1409.
[67] Alusi, 9/410.
[68] Romans 12:13.
[69] Acts 2:46.
[70] Matthew 10:12-13.