however, it may be that the host is of limited means and therefore has to set a number so he can prepare food that is no more than what the guests will actually need—particularly in places where most people are poor. As for the affluent, praise be to Allah, they usually feel no need to impose such limits.

This ḥadīth is also proof that it is permissible for someone to follow an invited group in the hope of receiving food, for the Prophet ﷺ did not stop the man who tagged along; rather, he sought permission for him. Something similar occurs in the report of Abū Hurayrah (may Allah be pleased with him) when he trailed the Prophet ﷺ because of hunger.

The narration further indicates that if an uninvited person comes with someone who has been invited, permission must be requested for him—especially when you think the host has invited you for a private reason that need not be disclosed to others. In such a case, seeking permission is mandatory.

It also shows that there is no blame on the homeowner if he declines to admit the person who followed the invitee. Had refusal been blameworthy, the Prophet ﷺ would not have sought the host’s permission. By asking, he made it clear that the host is free either to allow the extra guest in or to say, “Go back.”

Indeed, whenever someone asks leave to enter, the homeowner has a choice: if he wishes, he grants entry, and if he wishes, he says, “Return.” Allah the Exalted said, “If you are told, ‘Go back,’ then go back; that is purer for you” (Q 24:28). Therefore, let there be no embarrassment in your chest nor any constriction in your soul if, after requesting permission, you are told to turn back.