“…Eat of the pure (tayyab) things We have provided you for sustenance …” [Qur’an, 2: 172]
A Muslim’s duties fall in three categories: Obligations with respect to Allah SWT, towards humanity, and towards one’s own self. Obligations towards oneself precede the other two categories so that a person is fully prepared to serve Allah SWT and those around him. Amongst the obligations of a person to himself, maintenance of personal hygiene and physical and mental health is at the very top. In the concept of Islam, life is a trust that must be respected, protected and maintained in a good shape so that an individual is able to effectively function during his tenure for purposes beneficial to society and himself. Its abuse is not permitted; all activities, consumptions, and exposures are prohibited that may have detrimental effects on the moral, mental or physical fitness of a person. On the contrary, all measures within means must be taken that preserve or enhance the quality of life for higher purposes in service to humanity.
Humans have been created with true innate nature which prompts them to believe that the One True Deity is the Creator. Pursuant to that, Islam with its entire spectrum of rules is consistent with human needs, nature, and wisdom. It provides guidance for nourishing moral, social, economic, mental, and physical well-being. The Qur’an captures this theme of life to remind people that, for everything to fall in place in a natural way, they must realign their allegiance with their Creator: “Turn your face single-mindedly to the true Faith and adhere to the true nature on which Allah has created human beings…” [Q, 30: 30] The aim of all acts of worship in Islam is taqwa (spiritual vigilance) and bonding with Allah SWT. Yet, like flesh on bones, they all involve, in one form or another, mental, physical, medical, social, and economic mobilizations that contribute to the overall physical fitness of a person on an ongoing basis.
The positive role of physical exercise in health management is generally recognized, and certainly Islamic teachings could not overlook that necessity. In fact, being a natural way of life fulfilling human needs, all acts of worship have this feature integrated in them. All five pillars of Islam, for instance, as identified by the Prophet SAW in his description of Islam, reflect such characteristics with mental and physical benefits: “Islam is built on five pillars: The belief that Allah is One, establishing regular prayer, fasting, paying zakat, and Hajj.” [Muslim] The first one is for the purification of faith in One Sovereign Allah SWT and provides conceptual and mental stability; the second involves recursive body motion routines, that tend to strengthen joint flexibility and improve blood circulation, repeated daily five times, starting pre-sunrise until retiring for the day; the third is an annual overhaul (shutdown) of the physical system through a month-long intense discipline of self-deprivation – medical studies find extremely beneficial for health; the fourth connects with the underprivileged in the society through the generosity and fiscal responsibility; and the fifth one is a capstone practicum that integrates all features of the preceding four to provide a global perspective of humanity and realization of own triviality.
Refocusing on fasting, the research by scientist Yoshinori Ohsumi has shown that the body of a fasting person cleanses itself by removing bad cells from the system. In Islam, it is a practice for spiritual enrichment: “…Fasting is enjoined upon you… that you may attain tawqa.” [Q, 2: 183] Yet rigorous fasting, combined with extended night prayers (Taraweeh), carries health benefits, especially for overweight individuals. There is evidence of weight loss and reduced blood sugar and cholesterol levels in those completing a month of regimented self-deprivation. Improved self-control and reregulated eating habits enable one to avoid unhealthy foods and overindulgence.
There are certain gifts of life often taken for granted and neglected until taken away. Five of them, identified by the Prophet SAW, are especially critical: “Take advantage of five before five: Your youth before your old age, your health before your illness, your wealth before your poverty, your free time before your work, and your life before your death.” [Al’Hakim, Al’Bayhaqi]. He then zeroed in on two of them: “There are two flavors which many people do not appreciate: Health and leisure.” [Bukhari] Without health, a person is fully or partially limited in his capacity; and without time, nothing matters, it is over. While we cannot determine our point of return, we do bear responsibility until then to preserve our health by all means within reach.
At the least, we must abstain from things that are detrimental to our wellness and adopt a lifestyle that is beneficial to our physical and mental soundness. The Qur’an warns: “Do not with your own hands throw yourself into ruin” [Q, 2: 195]; and so does the Prophet SAW: “…Your body has a right over you….” [Bukhari] Islam requires a healthy balance between body and soul. A healthy and energetic individual is more capable compared to a weak one to perform his duties efficiently and pursue the mission of his life outlined by Islam for the well-being of society.
Two major factors that have far-reaching impacts on our body and mind are diet and physical exercise. The discoveries in medicine suggest we are what we eat. Islam has been sounding this since day one. Adopting a healthy lifestyle, being selective in eating and drinking choices, work ethics, relaxation, exercise, hygiene, cleanliness precautions, and sleeping schedule are not just pieces of advice from the Prophet SAW, but rather specific instructions that have a cumulative impact on the soundness of our physical system and mind. It is an obligation that needs to be worked on.
Regarding healthy dietary habits, Islam prescribes a three-pronged approach to staying healthy and well. It identifies Foods that are healthy and allowable to eat, foods that are unhealthy and prohibited to eat, and how much to eat of what is allowable. Rules have been laid down on what makes food permissible or prohibited. Broadly defined allowable foods are those which are pure and wholesome: “…Eat of the pure things We have provided you for sustenance and give thanks to Allah…” [Q, 2: 172] Generally, prohibited are those foods which are harmful to the health or sanity of a person, or both. However, with or without reason, it rests with Allah SWT to determine what is lawful or unlawful: “…Do not utter falsehoods by letting your tongues declare: ‘This is lawful’ and ‘That is unlawful,’ thus fabricating lies against Allah.” [Q, 16: 116] There are so many lawful choices available compared to what is prohibited and probably harmful.
In addition to describing the discerning rules to separate the two categories of halal (lawful) and haram (prohibited), a short list of unlawful foods has been provided as well as a guideline: “Forbidden to you are carrion, blood, the flesh of swine, the animal slaughtered in any name other than Allah’s, the animal which has either been strangled, killed by blows, has died of a fall, by goring or that devoured by a beast of prey – unless it be that you yourselves might have slaughtered while it was still alive – and that which was slaughtered at the altars. You are also forbidden to seek knowledge of your fate by diving arrows. All these are sinful acts…” [Q, 5: 3]
Because of its gravity, one of the items from the prohibited category of foods has been isolated for forcefulness that must be avoided: “Do not eat of (the animals) over which the name of Allah has not been pronounced (at the time of slaughtering), for that is transgression…” [Q, 6: 121] It should be understood that even if an animal is allowable, its meat is not tayyab for consumption unless Allah’s name is pronounced before (not after) slaughtering it. Invoking Allah’s name is to seek His permission to take the animal’s life for tayyab food. Invoking the name after the animal is already dead is meaningless. Permission after the fact is irrelevant and offensive to ask.
By searching through the Qur’an, we can identify what foods are tayyab and wholesome to eat for keeping ourselves physically healthy and pure. Allah SWT allows us to: “…Eat of that which is lawful and wholesome in the earth…” [Q, 2: 168] These include all kinds of fruits, vegetables, herbs, grain, and pastures. We are reminded of what has been provided for our sustenance: “So let man just consider his food: We poured water, pouring it in great abundance, and cleaved the earth, cleaving it asunder; then caused the grain to grow out of it, together with grapes and vegetables, and olives and palms, and dense orchards, and fruits and pastures – all this as a provision for you and your cattle.” [Q, 80: 24 – 32] There is so much to choose from.
It is Allah SWT Who has created countless varieties of seeds that blossom into flowers, fruits and plants for our nourishment from the earth. The sources of nourishment are also provided through living beings: “… there is a lesson for you in the cattle: We provide you to drink out of that which is in their bellies… – pure milk – which is a palatable drink …. And out of the fruits of date-palms and grapes you drive…wholesome sustenance … Your Lord inspired the bee saying: Set up hives in the mountains and in the trees and in the trellises that people put up; then suck the juice of every kind of fruit and keep treading the ways of your Lord… There comes forth from their bellies a drink varied in colors, wherein there is healing for men…” [Q, 16: 66 – 69]
The design and function of cattle, and of trees and bees are masterful creations of the Merciful Sustainer to join hands in producing such delicious and nutritious things, as milk, dates, grapes, and honey, for a man with such unfailing regularity. Some other products mentioned in the Qur’an include figs, olives, bananas, pomegranate, herbs, cucumbers, corn, lentils, garlic, and onions, which have rich health ingredients. For example, garlic helps boost the body’s immune system and reduce high blood pressure and cholesterol levels. Ginger increases serotonin and dopamine levels. This can reduce inflammation, which may cause depression. Turmeric is rich in phytonutrients that may protect the body by neutralizing free radicals (pollution, sunlight) and shielding the cells from damage. Cinnamon is rich in antioxidants and other beneficial compounds. It may help support blood sugar control, protect against heart disease, and reduce inflammation.
In addition to the meat of several categories of land animals and birds, we are also allowed to eat fish meat from the sea: “… He it is Who has subjected the sea that you may eat fresh fish from it…” [Q, 16: 14] Medical benefits of fish meat are well documented. It is filled with omega-3 fatty acids and vitamins such as D and B2 (riboflavin). Fish is rich in calcium and phosphorus and a great source of minerals, such as iron, zinc, iodine, magnesium, and potassium.
Frequently overlooked is the type of food many of us consume. Islam is a holistic and well-rounded way of life. We should thus seek more nutritious food alternatives with the intention to protect and promote healthy living. In line with the Islamic guidelines, it is advisable to eat a balanced diet consisting mostly of fruits and vegetables, and some meats. Eat less refined and processed foods. Engage in regular physical activity, which leads to breathlessness such as brisk walking. Islam’s perception of a good diet and recreation to attain physical well-being can be deemed as a vehicle to attaining spiritual and moral fitness, and conversely. Indeed, striving for and maintaining personal health is a form of worship when performed with the intention of seeking Allah’s pleasure by being able to do more good things and with excellence.
Islam is a pathway of moderation aiming at the optimization of human potential: “…We have appointed you to be the nation of the middle way…” [Q, 2: 143] Everything is at the expense of something. Not only Allah SWT requires balance in all pursuits, including devotional and charitable acts, He firmly rebukes excessiveness and extremism: “…Allah does not like those who go to excess.” [Q, 7: 31] He has inculcated a golden mean between extreme positions even in doing the right things as the best course of action. The Prophet SAW alluded to this in a narration: “Moderation in living is one of the signs of a man’s wisdom.” [Musnad Ahmad] Moderation in the use of healthy food and drink is warranted as well: “Eat from pure things that we have provided for you, but do not transgress lest My scourge falls upon you…” [Q, 20: 81] It is essential that all such foods are consumed in balance: “Eat and drink and do not commit excesses…” [Q, 7: 31] Exorbitance is harmful and self-inflicting: “Do not with your own hands throw yourself into ruin” [Q, 2: 195]
Obesity or being overweight is prevalent in society which leads to many serious health issues. Unless genetic, its origin is eating unhealthy food and overeating. Overeating is not healthy. The stomach is the house of diseases and abstinence is the head of every remedy. The first person who alluded to this was Al-Haarith ibn Kildah who also said eating a lot without leaving a chance for digestion is the main cause of death.
The Prophet SAW was concerned about this issue as well and addressed it head-on: “No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for a drink, and one-third for his breathing.” [Ahmad, Tirmidhi] He made it very clear: “All difficulty is in the belly.” Thus, the belly is the hub of all diseases. The fourth Caliph Ali once said: “Don’t let your stomach become a graveyard for animals.” Yes, it sounds like a simple solution, yet it is tough for many as it requires regimented self-discipline and resolve to suppress the urge for overindulging. This is a big commitment to a radical transformation of lifestyle, but it is worth undertaking.
In short, our body is a trust and has a right on us to be looked after. We must take the necessary steps to protect and promote our health and state of mind to be able to live a quality life and perform optimally to advance the interests of the society that Allah SWT holds high in priority. The key to keeping the trust is to eat balanced and tayyab food in moderation and avoid overindulgence. The two most precious gifts of Allah SWT are: “…Health and Time.” [Bukhari]
Islamic Point of View 