the lectures of Nokounam, may Allah sanctify his soul (Session 1589)
The Holy Qurn, like a pure and boundless spring, serves as a guide for living on the path of felicity and wellbeing, encompassing not only religious rulings and knowledge but also principles and regulations for organising the social and economic life of Islamic societies. This study, relying on the luminous verses of the Holy Qurn, examines topics related to eating, drinking, and the systematisation of nutrition within the Islamic economy. The focal points of this manuscript include analysing the proportion between eating and drinking, abstention from extravagance and illicit consumption, promotion of dietary diversity, and the role of social jurisprudence in creating an easy and just society. Utilising verses from Srahs Al-Hqqah, Al-Arf, Al-Anm, Al-Baqarah, An-Nis, and At-Tawbah, an effort has been made to elucidate these concepts with a profound and comprehensive approach, framed in a scientific and systematic manner. This manuscript, akin to a sturdy tree, is rooted in the divine verses and its branches extend towards the creation of a balanced and healthy society within the domain of the Islamic economy.
One of the fundamental principles in the Islamic nutritional system is maintaining a balance between eating and drinking, which the Holy Qurn delicately and wisely introduces as a criterion for physical and spiritual health. This proportion, remarkably manifested through the repetition of the words akl (eating) and shurb (drinking) in the Qurn, guides a healthy and balanced lifestyle.
The Holy Qurn mentions the word akl 111 times and shurb 40 times, approximately suggesting a three-to-one ratio between eating and drinking (111 40 3). This proportion is not merely a statistical model but, like a luminous beacon, directs the path of bodily health. Observing this ratio prevents excessive consumption of liquids or food and safeguards against illnesses such as gastrointestinal and renal disorders. For instance, excessive intake of dry fruits without adequate water consumption leads the body toward dryness and disease, while overconsumption of water weakens the intestines and causes digestive dysfunctions.
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ
Eat and drink with pleasure for what you have put forth in the former days.
(Srah Al-Hqqah, Verse 24)
This verse, like a divine invitation, calls human beings to observe moderation in eating and drinking. The emphasis on hanan indicates the enjoyment and delight derived from balanced nutrition. The critique is that modern lifestyles, neglecting this balance, have exacerbated diseases such as hypertension and liver complications. The Islamic nutritional system, by emphasising this equilibrium, acts as a bridge guiding body and soul towards health and felicity.
For example, a combination of foods such as honey, pistachios, walnuts, and dates, though nutritious, when consumed excessively, dries the stomach and leads to weight gain or digestive issues. Conversely, lighter foods like potato patties can be consumed in larger quantities but still require balanced water intake. This principle functions as a precise measure in the cooks hand, regulating food and liquid consumption so the body remains in harmony with its natural state.
The three-to-one proportion between eating and drinking, as a golden rule in the Islamic nutritional system, not only guarantees physical health but also, as part of divine wisdom, paves the way for balanced living. This principle, rooted in the Quranic verses, guides humanity towards moderation in consumption and abstention from excess and deficiency.
The Islamic society, like a fruitful garden, must be a community of ease and free from extravagance. The Holy Qurn, emphasising avoidance of wastefulness and consumption of fresh food, provides strategies to realise such a society.
Extravagance, akin to a destructive pestilence, not only depletes natural resources but also endangers physical and spiritual health. Excessive storage of food in refrigerators and consumption of frozen food, common in modern lifestyles, lead to diseases such as hypertension and liver problems.
وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
Eat and drink but do not be extravagant; indeed, He does not love the extravagant.
(Srah Al-Arf, Verse 31)
This verse, like a divine warning, forbids extravagance and emphasises balanced and fresh consumption. Discarding food or consuming it excessively are both manifestations of wastefulness, which lead society from ease towards hardship. Historically, people maintained their health by consuming fresh and local food, but the contemporary lifestyle, relying on frozen and processed foods, has disrupted this balance.
The society of ease, by abstaining from extravagance and returning to the consumption of fresh food, not only ensures the physical health of individuals but also preserves natural resources and contributes to social justice. This Quranic principle, like a refreshing breeze, protects society from the scourge of wastefulness and consumerism.
Dietary diversity, like a hidden treasure in the Quranic verses, is the key to self-sufficiency and the health of the Islamic community. The Holy Qurn, emphasising the utilisation of various animals and natural resources, encourages diversity in nutrition.
The phrase minh takuln (from which you eat), appearing in numerous verses including Srahs Al-Anm and An-Nal, signifies the divine invitation to exploit diverse food sources. This diversity not only strengthens physical health but also, by increasing production and consumption of various meats, contributes to economic self-sufficiency.
وَمِنْهَا تَأْكُلُونَ
And from them you eat.
(Srah Al-Anm, Verse 99)
This verse, like an invitation to benefit from divine blessings, calls upon mankind to utilise various types of sea and land animals. The critique is that the Islamic society, limiting itself to consumption of a few types of animals (such as cattle, sheep, and poultry), has been deprived of this diversity, resulting in inflation and reduced lifespan.
The Holy Qurn, by repeating the phrase minh takuln, emphasises utilisation of millions of animal species. This diversity not only meets the dietary needs of society but also, by creating diverse markets, revitalises and renders the economy self-sufficient. Religious sciences should, through engineering these verses, propose solutions for the production and consumption of various meats so that the Islamic society becomes a model for the world.
Dietary diversity, like a gateway to self-sufficiency and health, is embedded in the Quranic verses. By harnessing these divine blessings, the Islamic community can attain a dynamic economy and a healthy body.
Illicit consumption and usury, like a deadly poison, lead society from ease to hardship. The Holy Qurn, with explicit prohibition of these acts, paves the way for the realisation of a just society.
Usury and illicit consumption, as impediments to social justice, are severely forbidden in the Holy Qurn. These acts not only disrupt economic order but also result in the destruction of human spirit and psyche.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
Those who consume usury will not stand except as one whom the Devil has driven to madness by (his) touch.
(Srah Al-Baqarah, Verse 275)
This verse compares usury to madness induced by Satans touch, indicating that illicit consumption drives society towards chaos and instability. The critique is that in some societies, bribery and illicit consumption have become commonplace due to the absence of just systematisation.
Illicit consumption and usury, like barriers against justice and ease, prevent the flourishing of the Islamic society. By abstaining from these acts and establishing just systems, a healthy and balanced society can be constructed.
Poverty, like a heavy burden on societys shoulders, requires wise management. The Holy Qurn, by emphasising cautious consumption, provides strategies for transitioning from hardship to ease.
The poor, to overcome financial difficulties, must consume with caution and consideration. This principle, like a wise guideline, aids in managing limited resources.
وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ
And whoever is poor - let him eat with appropriate moderation.
(Srah An-Nis, Verse 6)
This verse invites the poor to consume with consideration. The critique is that lack of education in consumption management places the poor in hardship. For example, purchasing expensive foods at the beginning of the month without planning leads to financial problems.
Consumption management, like a key to unlocking povertys lock, assists the poor in progressing towards balanced living through planning and prudence.
Social jurisprudence, akin to precise engineering, must organise nutrition and the economy to establish a society of ease and justice.
Religious science, relying on the Quranic verses, can offer practical solutions for nutrition and economy. This science must prevent financial abuse and illicit consumption.
إِنَّ كَثِيرًا مِنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ
Indeed, many of the rabbis and monks devour the wealth of people unjustly.
(Srah At-Tawbah, Verse 34)
This verse refers to the exploitation of peoples wealth by some scholars. Religious science should prevent such deviations by providing practical solutions and organising nutrition and economy.
Religious science, by engineering the Quranic verses, can organise nutrition and the economy in such a manner that the Islamic society becomes a model for the world.
The Holy Qurn, like an inexhaus
