told his wife, “Show honor to the guest of the Messenger of Allah ﷺ,” and he did not say, “Honor our guest,” even though, in fact, he himself was the one hosting the man. He attributed the guest to the Messenger ﷺ on the Prophet’s behalf, thereby counting him as a guest of the Messenger of Allah.

Third: It is permissible to present the matter of hospitality to the people, and this is not the blameworthy type of begging. The Anṣārī did not single anyone out; he did not say, “O so-and-so, host this man,” which would have put that person on the spot. He spoke in general terms. Accordingly, if someone receives a guest while he is busy or lacks the means to entertain him, he may say to those around him, “Who will host this man?”—and there is no harm in that.

Fourth: The report showcases the Anṣārī’s remarkable altruism (ithār). He, his wife, and their children spent the night without supper to honor the guest who had arrived as a guest of the Messenger of Allah ﷺ.

Fifth: A host should not let his guest sense that he is doing him a favor or that the guest is burdening or embarrassing him. For that reason the man ordered the lamp to be put out so the guest would not think he had inconvenienced them or deprived them of their meal. This etiquette is taken from Abraham, the Intimate Friend, upon whom be peace, when the angels visited him as guests: “He slipped away to his family and brought a fat calf” (Qur’an 51:26). He went quickly and quietly so the guests would not feel shy.

Sixth: It is permissible, in exceptional circumstances, for a person to prefer a guest—or anyone with a similar right—over his own family. Otherwise, the Prophet ﷺ said, “Begin with yourself…”