There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, that they be one’s table companions, nor, any blame, upon yourselves if you eat from your own houses, that is, [from] the houses of your offspring, 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 [from] that whereof you hold the keys, [from] that which you safeguard on behalf of others, or [from] those of your [faithful] friends (sadīq is [so called] because he is ‘faithful’ (sadaqa) to you in his affection). In other words: one is permitted to eat from the houses of those mentioned, even if they are not present, provided that they consent to it. You would not be at fault whether you eat together, in a group, or separately, individually (ashtāt is the plural of shatt). This was revealed concerning those who felt inhibited about eating alone and [who] when they could not find a table companion they would refrain from eating. But when you enter houses, that are yours, [houses] wherein there is no one, bid peace to yourselves, say, ‘Peace be upon us and upon God’s righteous servants’, for the angels will return your greeting; and if there is family therein bid peace to them, with a salutation (tahiyyatan is the verbal noun from hayyā, ‘he saluted’) from God, blessed and good, and for which one is rewarded. So God clarifies the signs for you, that is to say, He sets out for you in detail the [ritual] ceremonies of your religion, that perhaps you might comprehend, in order for you to understand this.