يَٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ
<p>In the fourth verse (31), it was said: ` 0 children of 'Adam, take along what looks good on you to every mosque. And eat and drink and do not be extravagant. Surely, He does not like the extravagant'. In the way the ` Arabs of Jahiliyyah used to take the making of the Tawaf of the Ka'bah naked as the correct method of worship and an act of reverence for the House of Allah, they also had a custom that they would skip eating and drinking during the days of Hajj. They would eat no more than what would keep them alive. They particularly abstained from butter oil, milk and other pure eatables. (Ibn Jarir)</p><p>The present verse was revealed against this absurd practice. It enjoined that they should abstain from it because making Tawaf naked was an act of immodesty and bad manners. Similarly, doing the re-verse of it, that is, abstaining from good food given by Allah Ta` ala without any valid excuse had hardly anything to do with religion. In fact, forbidding on themselves what Allah had made lawful for them was effrontery and excess in an act of worship, something disliked by Allah. Therefore, eat and drink as you wish during the days of Hajj, but do not be extravagant. Totally abstaining from Halal foods is also included under extravagance. Then, becoming heedless to the real objectives of Hajj and the Dhikr of Allah and remaining busy with nothing but eating and drinking is also included under extravagance.</p><p>Though this verse has been revealed to eradicate a particular custom of nudity in the ` Arab Jahiliyyah which they demonstrated at the time of Tawaf in the name of reverence for the Ka'bah, but the Imams of Tafsir and the Jurists of Muslim Ummah unanimously agree that the revelation of an injunction in relation to a particular event does not mean that that injunction is restricted to the same event. Instead, what is considered here is the generality of words. The injunction, then, applies on everything that falls under the generality of these words.</p><p>Covering the Body Properly is Obligatory : There is No Salah Without it</p><p>Therefore, the majority of Sahabah and Tabi'in, and the Mujtahid, Imams, have deduced many injunctions from this verse. The most important of them is about Salah. As making Tawaf naked has been prohibited in this verse, the ruling applies identically to Salah as well which becomes Haram (forbidden) and false and futile - because the Holy Prophet ﷺ has said in a Hadith: اَلطَوَافُ بِالب ؓ َیتِ صَلوٰۃُ (The Tawaf of the House [ of Allah ] is Salah). In addition to that, since the majority of commentators agree that the word, ` masjid' in this verse itself means Sajdah (sujud, prostration), the prohibition of nudity in the state of Sajdah becomes explicitly inclusive in this verse. Now, if this is prohibited in Sajdah, then, it will obviously stand prohibited in all other movements of Salah such as Ruku`, Qiyam and Qu` ud. Then, the statement of the Holy Prophet ﷺ itself has made it more evident.</p><p>It also appears in Hadith that the Salah of any adult woman is not permissible without proper head and body cover (khimar, rida, chadar, dupatta or large scarf) (Tirmidhi).</p><p>That covering the body properly is obligatory in conditions other than Salah as well stands proved from other verses of the Qur'an and the narrations of Hadith - one such verse has already appeared a little earlier: يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِ‌ي سَوْآتِكُمْ	We have sent down to you clothing that covers your shame - 26.'</p><p>To sum up, it can be said that covering the body properly is the first human and Islamic obligation on everyone which is mandatory under all conditions - and, in Salah and Tawaf, it is obligatory in the first degree.</p><p>A Good Dress For Salah</p><p>The verse brings out another rule of conduct. By calling dress: ` Zinah,' (adornment), the hint given is that the preferred practice in Salah is that one should not limit himself to only covering his body functionally, but choose to wear what adorns, looks becoming - of course, within one's means. It was the habit of Sayyidna Hasan ؓ ، that he would wear his best dress at the time of Salah saying: Allah Ta` ala loves beauty, therefore, I dress myself beautifully to please my Lord for He has said: خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ (take along what looks good on you to every mosque).</p><p>So, we can see that this verse proves two things, that covering the body properly is obligatory in Salah and that it is recommended and merit-worthy to wear a neat, clean and good dress, within means.</p><p>Salah and Dress : Some Rulings</p><p>The third problem at this place is about سَتر Satr, that is, the parts of the body to be concealed, concealing which is, under all conditions, and specially in Salah and Tawaf, an obligation (Fard) - so, what are its limits? The Qur'an has given a command briefly - its details have been entrusted with the Holy Prophet ﷺ . He explained it in details. He told us that the Satr of men is from the navel to the knees, and the Satr of women is the whole body except the face and both palms and feet, which are exempt.</p><p>All these details appear in Hadith narrations. For men, if the body below the navel, or if the knees are open, then, such a dress is a sin in itself, and Salah too does not get to be performed in it as due and proper. Similarly, if the head, neck or arms or shin or calf of a woman are open, then, her being dressed like that is impermissible in itself, and Salah too does not get to performed as due and proper. Says the Hadith: ` A home in which there is a woman with her head uncovered, angels of good would not come there.</p><p>That the face of a woman, her palms and feet which have been exempted from Satr (the parts of body covering and concealing which is obligatory) means that, should these be open during the Salah it will cause no defect in Salah It never means that a woman would be moving freely even before non-Mahram man (marriage with whom is permissible) with her face open without a valid excuse as admitted by the Shari’ ah of Islam.</p><p>As for this injunction, it is related to the obligation of covering the body properly (Satr) which is sine qua non for Salah - that is, it stands as if not performed at all. And since what is required in Salah is not the functional covering of the body alone, instead, the advice given is to wear a dress which looks good on one (Zinah), therefore, for men to make Salah bare-headed, or doing it with shoulders or elbows open, is Makruh (reprehensible or disliked) - whether the shirt itself be half-sleeved, or has been rolled up, the Salah remains Makruh after all. Similarly, Salah remains Makruh in a dress one would not prefer to wear before friends, or in public, as something unbecoming - for example, wearing an undershirt alone - without a shirt, even if it has full sleeves; or, skipping the wearing of a cap and making do with some cloth piece or a tiny handkerchief knotted or tucked round the head. When no regular person would like to appear before friends or others in that head-bare state, how would that become desirable as a mode of appearance before Allah, the Master of all the worlds? That Salah is Makruh when offered with bare head, shoulders and elbows has been inferred from the word: زِینَۃ (zinah: what looks good) of this Qur'anic verse, and also from the clarifications of the Holy Prophet ﷺ .</p><p>To recapitulate, it can be said that the injunction in this verse was primarily revealed to eradicate the custom of nudity in pagan Arabia (the age of Jahiliyyah), but the generality of its words yielded other in-junctions and rulings as well. Similar is the case with the second sentence in the verse: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا ، (Eat and drink and do not be extravagant). Though, this too was revealed to erase the custom of Arab Jahiliyyah that they would take eating good food during the days of Hajj as sin, but, here too, the generality of words helps prove many injunctions and rulings.</p><p>Eating and Drinking as Needed is Obligatory</p><p>To begin with, eating and drinking is obligatory on everyone from the point of view of the Shari'ah as well. If anyone abandons eating and drinking despite having the ability to do so, to the limit that he dies, or becomes too weak even to fulfill what is obligatory on him, then, this person shall be sinning and committing a crime in the sight of Allah.</p><p>Legality Operates until Proved Otherwise</p><p>One ruling deduced from this verse, as specified by Al-Jassas in his Ahkam al-Qur'an, is: Basically, all edibles are permissible and Halal (lawful) unless the unlawfulness or prohibition of something particular stands proved through an evidence of the Shari'ah. In its absence, everything will be considered permissible and lawful. This was suggested by the fact that the object of: كُلُوا وَاشْرَ‌بُوا (Eat and drink) was not mentioned in the verse, that is, it did not specify what to eat or drink. The masters of Arabic diction have clearly established that not mentioning the object on such occasions is an indicator towards its generality, that is, one can eat and drink everything, except things which have been declared to be Haram (unlawful, impermissible, prohibited, forbidden). (Ahkam AI-Qur'an by Al-Jassas)</p><p>Extravagance in Eating and Drinking is Not Permissible</p><p>The last sentence of the verse: وَلَا تُسْرِ‌فُوا (do not be extravagant) proves that eating and drinking is, no doubt, permissible - in fact, it is an order - but, along with it, being extravagant while doing so is prohibited. ` Israf means to cross the limit. Then, the crossing of limits takes many forms. One of them is to cross the limits of Halal and land into the area of Haram, that is, one starts eating and drinking things which are prohibited. That this is Haram is all too obvious.</p><p>Another aspect is that one starts taking what Allah has made Halal and abstains from it as being Haram without any valid legal excuse as admitted by the Shari` ah of Islam. It should be understood that the way it is a crime and sin to use what is Haram, similarly, taking the Halal as Haram is also a rebellion against Divine Law and a very grave sin. (Ibn Kathir, Mazhari  Ruh al-Ma` ni)</p><p>On the same analogy, eating and drinking beyond the limits of hunger and need is also what Israf or extravagance is. It is for this reason that Muslim Jurists (fuqaha' ) have written that eating more than needed to remove hunger is not permissible (Ahkam al-Qur'an and others). Then, it also falls under the ruling governing Israf or extravagance that one eats much less than needed, despite having the ability and choice, which makes him weak and unable to fulfill what is enjoined upon him. It was to forbid both these kinds of extravagance that the Qur'an has said:</p><p>إِنَّ الْمُبَذِّرِ‌ينَ كَانُوا إِخْوَانَ الشَّيَاطِي</p><p>The extravagant are brothers of the satans - 17:27.</p><p>Then, in Surah Al-Furqan, it was said:</p><p>وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِ‌فُوا وَلَمْ يَقْتُرُ‌وا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا ﴿67﴾</p><p>(True servants of Allah are) those who, when they spend, would not over-spend and under-spend and the moderate behavior is between that. - 25:67.</p><p>Moderation in Eating and Drinking is Always Beneficial</p><p>Sayyidna Faruq al-A` zam ؓ said: ` Avoid eating and drinking too much because it spoils the body, generates diseases and slackens activity. Instead, take to moderation in eating and drinking for it is good for the health of the body, and is far removed from extravagance (Israf) in it.' He also said: ` Allah Ta` ala does not like an obese ` Alim' (that is, a scholar of religion who has become fat and heavy as a result of eating excessively by choice). Then, he further said: ` A person does not get destroyed until he starts preferring his personal desires over his Faith.' (Ruh A-Ma` ani from Abu Nu` aym)</p><p>Righteous elders of the early period have said that to keep busy with the business of eating and drinking all the time, or to prefer it over other matters of importance giving the impression that one has no other worthy purpose left in life but eating and drinking, is included under Israf (extravagance). Also well-known is their saying that one should eat to live, not live to eat.</p><p>In a Hadith, the Holy Prophet ﷺ has included the attitude of compulsively satiating every desire as and when it emerges as included under Israf (extravagance). The words of the Hadith are: اِنَّ مِنَ الاِسرَافِ اَن تاکُلَ کُلَّ مَا اشتَھَتَ (It is also an Israf that one eats everything one desires). (Ibn Majah from Sayyidna Anas)</p><p>As reported by AI-Baihaqi, The Holy Prophet ﷺ once saw Sayyidah ` A'ishahi, eating twice on a day and he said: ` Ya ` A'ishah, would you like that eating becomes your only pastime?'</p><p>And this command for moderation in eating and drinking mentioned in this verse is not restricted to eating and drinking alone. The truth of the matter is that the course of moderation is very desirable in wearing what one wears and living where one lives, in almost everything. Sayyidna ` Abdullah ibn ` Abbas ؓ said: Eat and drink what you wish and wear what you like. But, take care of two things: One, that there be no Israf (excess from the measure of need) in it. Two, that there be no pride and arrogance about it.</p><p>Eight Rulings from One Ayah</p><p>In short, eight rulings of the Shari’ ah come out from the statement: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا (Eat and drink and do not be extravagant): (1) Eating and drinking is obligatory as needed, (2) unless the unlawfulness of something stands proved as based on an evidence admitted by the Shari` ah, everything is Halal, (3) the use of things prohibited by Allah and His Messenger is Israf and is impermissible, (4) taking as Haram what Allah has made Halal is also Israf, and a grave sin, (5) once one has eaten his fill, eating anymore is impermissible, (6) eating so little that one becomes weak and is rendered unable to fulfill his obligations is also Israf, (7) to keep thinking of eating and drinking all the time is also Israf and (8) It is not necessary that one must have what one wishes for at a given time.</p><p>The rules recounted above which emerge from this verse have their religious benefits. If one looks at it medically, a better prescription for health and well-being will be difficult to find. The key is: Moderation in eating and drinking. That is your sanctuary from all diseases.</p><p>According to Tafsir Ruh al-Ma'ani and Mazhari, Khalifah Harun Al-Rashid had a personal physician who was a Christian. He said to ` Ali ibn Husayn ibn al-Waqidi: ` Your Book (the Qur'an) has nothing about medicine in it, although there are only two fields of knowledge in our time, the knowledge of religion and the knowledge of bodies called Medicine."Ali ibn Husayn said: Allah Ta` ala has put the whole science of medicine in half a verse of the Qur'an. He says: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا (Eat and drink and do not be extravagant) (Tafsir Ibn Kathir reports this saying also with reference to some other righteous elders of the earlier times). Then, the Court physician asked: All right, is there something in the sayings of your prophet about Medicine?' ` Ali ibn Husayn replied: ` The Holy Prophet ﷺ has reduced the whole science of medicine in a few sayings of his when he said that ` the stomach is the nursery of diseases' and ` abstinence from harmful things is the root of all medicine' and ` give everybody what it can take (as a matter of habit) ' (Kashshaf  Rub a1-Ma` ani). After hearing this, the Christian physician said: ` Your Book and your Prophet have left no Medicine for Galen (Jalinus).'</p><p>Based on a narration from Sayyidna Abi Hurairah ؓ in Shu'ab al-'Iman, Al-Baihaqi has reported that the Holy Prophet ﷺ said: ` The stomatch is the reservoir of the body. All arteries and nerves of the body get satiated from this reservoir. If the stomach is in proper order, all veins will return with healthy food from here. And if it is not in proper order, all veins will spread out in the body as carriers of diseases.'</p><p>Muhaddithin (experts in the discipline of Hadith) have expressed doubts about the use of some words in these narrations of Hadith. But, all of them agree to the emphasis laid on eating moderately and observing precaution present in countless Ahadith. (Ruh al-Ma'ani)</p>
In the fourth verse (31), it was said: ` 0 children of 'Adam, take along what looks good on you to every mosque. And eat and drink and do not be extravagant. Surely, He does not like the extravagant'. In the way the ` Arabs of Jahiliyyah used to take the making of the Tawaf of the Ka'bah naked as the correct method of worship and an act of reverence for the House of Allah, they also had a custom that they would skip eating and drinking during the days of Hajj. They would eat no more than what would keep them alive. They particularly abstained from butter oil, milk and other pure eatables. (Ibn Jarir)The present verse was revealed against this absurd practice. It enjoined that they should abstain from it because making Tawaf naked was an act of immodesty and bad manners. Similarly, doing the re-verse of it, that is, abstaining from good food given by Allah Ta` ala without any valid excuse had hardly anything to do with religion. In fact, forbidding on themselves what Allah had made lawful for them was effrontery and excess in an act of worship, something disliked by Allah. Therefore, eat and drink as you wish during the days of Hajj, but do not be extravagant. Totally abstaining from Halal foods is also included under extravagance. Then, becoming heedless to the real objectives of Hajj and the Dhikr of Allah and remaining busy with nothing but eating and drinking is also included under extravagance.Though this verse has been revealed to eradicate a particular custom of nudity in the ` Arab Jahiliyyah which they demonstrated at the time of Tawaf in the name of reverence for the Ka'bah, but the Imams of Tafsir and the Jurists of Muslim Ummah unanimously agree that the revelation of an injunction in relation to a particular event does not mean that that injunction is restricted to the same event. Instead, what is considered here is the generality of words. The injunction, then, applies on everything that falls under the generality of these words.Covering the Body Properly is Obligatory : There is No Salah Without itTherefore, the majority of Sahabah and Tabi'in, and the Mujtahid, Imams, have deduced many injunctions from this verse. The most important of them is about Salah. As making Tawaf naked has been prohibited in this verse, the ruling applies identically to Salah as well which becomes Haram (forbidden) and false and futile - because the Holy Prophet ﷺ has said in a Hadith: اَلطَوَافُ بِالب ؓ َیتِ صَلوٰۃُ (The Tawaf of the House [ of Allah ] is Salah). In addition to that, since the majority of commentators agree that the word, ` masjid' in this verse itself means Sajdah (sujud, prostration), the prohibition of nudity in the state of Sajdah becomes explicitly inclusive in this verse. Now, if this is prohibited in Sajdah, then, it will obviously stand prohibited in all other movements of Salah such as Ruku`, Qiyam and Qu` ud. Then, the statement of the Holy Prophet ﷺ itself has made it more evident.It also appears in Hadith that the Salah of any adult woman is not permissible without proper head and body cover (khimar, rida, chadar, dupatta or large scarf) (Tirmidhi).That covering the body properly is obligatory in conditions other than Salah as well stands proved from other verses of the Qur'an and the narrations of Hadith - one such verse has already appeared a little earlier: يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِ‌ي سَوْآتِكُمْ	We have sent down to you clothing that covers your shame - 26.'To sum up, it can be said that covering the body properly is the first human and Islamic obligation on everyone which is mandatory under all conditions - and, in Salah and Tawaf, it is obligatory in the first degree.A Good Dress For SalahThe verse brings out another rule of conduct. By calling dress: ` Zinah,' (adornment), the hint given is that the preferred practice in Salah is that one should not limit himself to only covering his body functionally, but choose to wear what adorns, looks becoming - of course, within one's means. It was the habit of Sayyidna Hasan ؓ ، that he would wear his best dress at the time of Salah saying: Allah Ta` ala loves beauty, therefore, I dress myself beautifully to please my Lord for He has said: خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ (take along what looks good on you to every mosque).So, we can see that this verse proves two things, that covering the body properly is obligatory in Salah and that it is recommended and merit-worthy to wear a neat, clean and good dress, within means.Salah and Dress : Some RulingsThe third problem at this place is about سَتر Satr, that is, the parts of the body to be concealed, concealing which is, under all conditions, and specially in Salah and Tawaf, an obligation (Fard) - so, what are its limits? The Qur'an has given a command briefly - its details have been entrusted with the Holy Prophet ﷺ . He explained it in details. He told us that the Satr of men is from the navel to the knees, and the Satr of women is the whole body except the face and both palms and feet, which are exempt.All these details appear in Hadith narrations. For men, if the body below the navel, or if the knees are open, then, such a dress is a sin in itself, and Salah too does not get to be performed in it as due and proper. Similarly, if the head, neck or arms or shin or calf of a woman are open, then, her being dressed like that is impermissible in itself, and Salah too does not get to performed as due and proper. Says the Hadith: ` A home in which there is a woman with her head uncovered, angels of good would not come there.That the face of a woman, her palms and feet which have been exempted from Satr (the parts of body covering and concealing which is obligatory) means that, should these be open during the Salah it will cause no defect in Salah It never means that a woman would be moving freely even before non-Mahram man (marriage with whom is permissible) with her face open without a valid excuse as admitted by the Shari’ ah of Islam.As for this injunction, it is related to the obligation of covering the body properly (Satr) which is sine qua non for Salah - that is, it stands as if not performed at all. And since what is required in Salah is not the functional covering of the body alone, instead, the advice given is to wear a dress which looks good on one (Zinah), therefore, for men to make Salah bare-headed, or doing it with shoulders or elbows open, is Makruh (reprehensible or disliked) - whether the shirt itself be half-sleeved, or has been rolled up, the Salah remains Makruh after all. Similarly, Salah remains Makruh in a dress one would not prefer to wear before friends, or in public, as something unbecoming - for example, wearing an undershirt alone - without a shirt, even if it has full sleeves; or, skipping the wearing of a cap and making do with some cloth piece or a tiny handkerchief knotted or tucked round the head. When no regular person would like to appear before friends or others in that head-bare state, how would that become desirable as a mode of appearance before Allah, the Master of all the worlds? That Salah is Makruh when offered with bare head, shoulders and elbows has been inferred from the word: زِینَۃ (zinah: what looks good) of this Qur'anic verse, and also from the clarifications of the Holy Prophet ﷺ .To recapitulate, it can be said that the injunction in this verse was primarily revealed to eradicate the custom of nudity in pagan Arabia (the age of Jahiliyyah), but the generality of its words yielded other in-junctions and rulings as well. Similar is the case with the second sentence in the verse: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا ، (Eat and drink and do not be extravagant). Though, this too was revealed to erase the custom of Arab Jahiliyyah that they would take eating good food during the days of Hajj as sin, but, here too, the generality of words helps prove many injunctions and rulings.Eating and Drinking as Needed is ObligatoryTo begin with, eating and drinking is obligatory on everyone from the point of view of the Shari'ah as well. If anyone abandons eating and drinking despite having the ability to do so, to the limit that he dies, or becomes too weak even to fulfill what is obligatory on him, then, this person shall be sinning and committing a crime in the sight of Allah.Legality Operates until Proved OtherwiseOne ruling deduced from this verse, as specified by Al-Jassas in his Ahkam al-Qur'an, is: Basically, all edibles are permissible and Halal (lawful) unless the unlawfulness or prohibition of something particular stands proved through an evidence of the Shari'ah. In its absence, everything will be considered permissible and lawful. This was suggested by the fact that the object of: كُلُوا وَاشْرَ‌بُوا (Eat and drink) was not mentioned in the verse, that is, it did not specify what to eat or drink. The masters of Arabic diction have clearly established that not mentioning the object on such occasions is an indicator towards its generality, that is, one can eat and drink everything, except things which have been declared to be Haram (unlawful, impermissible, prohibited, forbidden). (Ahkam AI-Qur'an by Al-Jassas)Extravagance in Eating and Drinking is Not PermissibleThe last sentence of the verse: وَلَا تُسْرِ‌فُوا (do not be extravagant) proves that eating and drinking is, no doubt, permissible - in fact, it is an order - but, along with it, being extravagant while doing so is prohibited. ` Israf means to cross the limit. Then, the crossing of limits takes many forms. One of them is to cross the limits of Halal and land into the area of Haram, that is, one starts eating and drinking things which are prohibited. That this is Haram is all too obvious.Another aspect is that one starts taking what Allah has made Halal and abstains from it as being Haram without any valid legal excuse as admitted by the Shari` ah of Islam. It should be understood that the way it is a crime and sin to use what is Haram, similarly, taking the Halal as Haram is also a rebellion against Divine Law and a very grave sin. (Ibn Kathir, Mazhari  Ruh al-Ma` ni)On the same analogy, eating and drinking beyond the limits of hunger and need is also what Israf or extravagance is. It is for this reason that Muslim Jurists (fuqaha' ) have written that eating more than needed to remove hunger is not permissible (Ahkam al-Qur'an and others). Then, it also falls under the ruling governing Israf or extravagance that one eats much less than needed, despite having the ability and choice, which makes him weak and unable to fulfill what is enjoined upon him. It was to forbid both these kinds of extravagance that the Qur'an has said:إِنَّ الْمُبَذِّرِ‌ينَ كَانُوا إِخْوَانَ الشَّيَاطِيThe extravagant are brothers of the satans - 17:27.Then, in Surah Al-Furqan, it was said:وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِ‌فُوا وَلَمْ يَقْتُرُ‌وا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا ﴿67﴾(True servants of Allah are) those who, when they spend, would not over-spend and under-spend and the moderate behavior is between that. - 25:67.Moderation in Eating and Drinking is Always BeneficialSayyidna Faruq al-A` zam ؓ said: ` Avoid eating and drinking too much because it spoils the body, generates diseases and slackens activity. Instead, take to moderation in eating and drinking for it is good for the health of the body, and is far removed from extravagance (Israf) in it.' He also said: ` Allah Ta` ala does not like an obese ` Alim' (that is, a scholar of religion who has become fat and heavy as a result of eating excessively by choice). Then, he further said: ` A person does not get destroyed until he starts preferring his personal desires over his Faith.' (Ruh A-Ma` ani from Abu Nu` aym)Righteous elders of the early period have said that to keep busy with the business of eating and drinking all the time, or to prefer it over other matters of importance giving the impression that one has no other worthy purpose left in life but eating and drinking, is included under Israf (extravagance). Also well-known is their saying that one should eat to live, not live to eat.In a Hadith, the Holy Prophet ﷺ has included the attitude of compulsively satiating every desire as and when it emerges as included under Israf (extravagance). The words of the Hadith are: اِنَّ مِنَ الاِسرَافِ اَن تاکُلَ کُلَّ مَا اشتَھَتَ (It is also an Israf that one eats everything one desires). (Ibn Majah from Sayyidna Anas)As reported by AI-Baihaqi, The Holy Prophet ﷺ once saw Sayyidah ` A'ishahi, eating twice on a day and he said: ` Ya ` A'ishah, would you like that eating becomes your only pastime?'And this command for moderation in eating and drinking mentioned in this verse is not restricted to eating and drinking alone. The truth of the matter is that the course of moderation is very desirable in wearing what one wears and living where one lives, in almost everything. Sayyidna ` Abdullah ibn ` Abbas ؓ said: Eat and drink what you wish and wear what you like. But, take care of two things: One, that there be no Israf (excess from the measure of need) in it. Two, that there be no pride and arrogance about it.Eight Rulings from One AyahIn short, eight rulings of the Shari’ ah come out from the statement: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا (Eat and drink and do not be extravagant): (1) Eating and drinking is obligatory as needed, (2) unless the unlawfulness of something stands proved as based on an evidence admitted by the Shari` ah, everything is Halal, (3) the use of things prohibited by Allah and His Messenger is Israf and is impermissible, (4) taking as Haram what Allah has made Halal is also Israf, and a grave sin, (5) once one has eaten his fill, eating anymore is impermissible, (6) eating so little that one becomes weak and is rendered unable to fulfill his obligations is also Israf, (7) to keep thinking of eating and drinking all the time is also Israf and (8) It is not necessary that one must have what one wishes for at a given time.The rules recounted above which emerge from this verse have their religious benefits. If one looks at it medically, a better prescription for health and well-being will be difficult to find. The key is: Moderation in eating and drinking. That is your sanctuary from all diseases.According to Tafsir Ruh al-Ma'ani and Mazhari, Khalifah Harun Al-Rashid had a personal physician who was a Christian. He said to ` Ali ibn Husayn ibn al-Waqidi: ` Your Book (the Qur'an) has nothing about medicine in it, although there are only two fields of knowledge in our time, the knowledge of religion and the knowledge of bodies called Medicine."Ali ibn Husayn said: Allah Ta` ala has put the whole science of medicine in half a verse of the Qur'an. He says: كُلُوا وَاشْرَ‌بُوا وَلَا تُسْرِ‌فُوا (Eat and drink and do not be extravagant) (Tafsir Ibn Kathir reports this saying also with reference to some other righteous elders of the earlier times). Then, the Court physician asked: All right, is there something in the sayings of your prophet about Medicine?' ` Ali ibn Husayn replied: ` The Holy Prophet ﷺ has reduced the whole science of medicine in a few sayings of his when he said that ` the stomach is the nursery of diseases' and ` abstinence from harmful things is the root of all medicine' and ` give everybody what it can take (as a matter of habit) ' (Kashshaf  Rub a1-Ma` ani). After hearing this, the Christian physician said: ` Your Book and your Prophet have left no Medicine for Galen (Jalinus).'Based on a narration from Sayyidna Abi Hurairah ؓ in Shu'ab al-'Iman, Al-Baihaqi has reported that the Holy Prophet ﷺ said: ` The stomatch is the reservoir of the body. All arteries and nerves of the body get satiated from this reservoir. If the stomach is in proper order, all veins will return with healthy food from here. And if it is not in proper order, all veins will spread out in the body as carriers of diseases.'Muhaddithin (experts in the discipline of Hadith) have expressed doubts about the use of some words in these narrations of Hadith. But, all of them agree to the emphasis laid on eating moderately and observing precaution present in countless Ahadith. (Ruh al-Ma'ani)