Posted by Mustafa Abbas on October 03, 2026 | Views: 7 | Ratings: 0
"O you Rasools! Eat from the good things and do righteous deeds, I am Cognizant with what you are doing."
This verse is from Surah Al-Mu'minun (Chapter 23), Verse 51.
This verse conveys advice directly from Allah to the messengers (Rasools):
Eating from the good things: This command emphasizes consuming what is good and permissible. According to reliable explanations, "eating of good things" means to earn and spend in a permissible (halal) way.
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “I heard abu al-Hassan (peace be upon him) saying, ‘Once abu Jafar (peace be upon him) looked upon a man who was saying, “O Lord, I plead before You for lawful sustenance.” Abu Jafar (peace be upon him) said to him, ‘You are asking the sustenance of the prophets, say, “O Lord, I plead before You for lawful sustenance from You that is vast and pure.’”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 2, Chapter 53, Hadith #8
The guidance suggests that prophets should utilize the good things in life but without exceeding boundaries into actions that are repulsive or contrary to their natural inclinations.
Doing righteous deeds: This part of the verse instructs the messengers to perform actions that are righteous and beneficial. Righteous deeds are those that are beneficial to oneself and others, and that are pleasing to Allah. The verse highlights the importance of combining good sustenance with virtuous conduct.
I am Cognizant with what you are doing: This concluding statement serves as a reminder that Allah is fully aware of all actions performed by His messengers. It underscores divine omnipresence and knowledge, reinforcing the accountability of their deeds.
In the broader Islamic tradition, this verse signifies the importance of both physical purity (through lawful sustenance) and spiritual purity (through righteous actions), guiding individuals on how to seek sustenance in a manner pleasing to Allah.
In Islam, the phrase "eating from the good things" carries significant meaning, particularly when addressed to Prophets and believers. It encompasses the principles of consuming what is lawful, pure, beneficial, and earned through permissible means.
The term "good things" refers to that which is good, lawful (halal), and permissible. It signifies a broader concept than mere taste or desirability, focusing instead on what is beneficial and harmless. This instruction emphasizes being mindful of one's consumption and showing gratitude for Allah's blessings.
For believers, as highlighted in verses like Quran 2:172 ("O you those who are believing! Eat from the good (things) what We Provided you (with)"), it is a command to consume from the good and lawful provisions given by Allah. This implies not only the physical intake of food but also the ethical dimension of how that sustenance is acquired.
The term "at-Tayyib" in Islam holds a broad meaning, generally referring to something that is good, agreeable, pleasing, or acceptable. Its opposite is "al-Khabith" (bad, evil).
The definition of Tayyib varies depending on the context in which it is used:
General Meaning:
In Relation to Provisions (Food):
In Relation to Character and People:
In Relation to Land, Life, and Offspring:
In Relation to Islamic Ritual Purification:
In Relation to Blessings and Assets:
Specific Islamic Terms:
In summary, "Tayyib" encompasses purity, goodness, suitability, wholesomeness, and pleasantness across various aspects of Islamic life and belief.
Quran 2:172 states: "O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve." This verse serves as a direct instruction to believers to consume only what is tayyib – meaning good, lawful, pure, and wholesome – from the provisions bestowed upon them by Allah. It is presented as an expression of Allah's kindness and compassion, guiding believers towards beneficial sustenance and removing unnecessary prohibitions.
The phrase "the good things that We have provided you with" signifies provisions that are:
This directive is not intended to restrict believers from enjoying Allah's bounties but rather to guide them toward choices that align with divine wisdom and human welfare.
The command in Quran 2:172, coupled with other related verses and teachings, carries several significant ethical implications that transcend the physical act of eating:
Seeking lawful provisions is an obligatory duty for every Muslim. It is considered a form of Jihad (holy struggle) and a means of demonstrating obedience to Allah. The importance of earning and spending in a permissible way is underscored by the understanding that Allah has prescribed lawful provision for every soul. If one resorts to unlawful means, the portion taken from the unlawful is deducted from their divinely prescribed lawful provision, indicating a spiritual consequence for such actions.
From Ibrahim ibn Abi al-Bilad, from his father, from Abu Jafar (peace be upon him) who said: There is not a soul except that Allah has prescribed for it its lawful provision that comes to it in well-being, and He has also presented to it unlawful means from another way. If it takes anything from the unlawful, He deducts it from the lawful that was prescribed for it. And with Allah besides these two is much bounty, and this is His word, Mighty and Majestic: "And ask Allah of His bounty" [Quran 4:32].
— Wasail al-Shia Vol. 17, Section 1, Chapter 12, Hadith 21940
Muhammad ibn Muhammad al-Mufid narrated in (al-Muqni'ah), he said: Al-Sadiq (peace be upon him) said: Sustenance is divided into two types: one that reaches its recipient even if he does not seek it, and another that is contingent upon seeking it. That which is apportioned for the servant in all circumstances will come to him even if he does not strive for it, and that which is apportioned through striving should be sought through its proper channels, which is what Allah has made lawful for him and nothing else. If he seeks it through unlawful means and obtains it, it will be counted against him from his sustenance and he will be held accountable for it.
— Wasail al-Shia Vol. 17, Section 1, Chapter 12, Hadith 21946
The verse explicitly links eating good provisions with giving thanks to Allah, particularly "if Him it is that you serve." This emphasizes that the good things believers enjoy are a direct provision from Allah, fostering a deep sense of gratitude and acknowledging Allah as the sole Provider. Gratitude is considered an obligatory quality related to the dining table for every Muslim.
Consuming lawful and pure sustenance is fundamental to obeying Allah's commands and adhering to the principles of piety. It requires individuals to be mindful of Allah's displeasure should they consume what is forbidden or impure, thereby reinforcing a conscious commitment to Islamic teachings in daily life. Relatedly, Quran 2:168 commands all people to "Eat of what is on Earth, lawful and good; And do not follow the footsteps of the Evil One," directly linking dietary choices to moral conduct and avoiding the influence of evil.
In Islamic teachings, consuming lawful (halal) and pure (tayyib) sustenance is a fundamental principle, deeply intertwined with piety, obedience to Allah, and overall well-being. The Quran provides explicit guidance on this matter, emphasizing its significance for both individuals and the community.
The Quran explicitly instructs humanity regarding the consumption of food:
"O' ye people! Eat of what is on the Earth, lawful and good; And do not follow the footsteps of the Evil One, for he is to you an avowed enemy." [Holy Quran: Baqara 2:168]
This verse serves as a foundational directive, highlighting two crucial aspects:
The verse further warns against following "the footsteps of the Evil One" (Satan), implying that consuming unlawful or impure sustenance is a deviation from divine guidance and an act influenced by Satan, who is an open enemy to humanity.
Consuming lawful and pure sustenance is considered essential because it directly involves obeying Allah's commands and adhering to the rules of piety.
The significance of pure sustenance extends beyond mere legality to encompass moral, material, spiritual, and physical health:
The Quran describes good food as "pure and lawful" and bad food as "impure and unlawful." This distinction is critical to understanding its impact on the spirit and body. As stated in Surah Al-A'raf Quran 7:157, the Prophet (peace be upon him and his family) "enjoins them to do good and forbids them to do all that is unlawful, makes lawful for them all that is pure and unlawful all that is filthy."
The Prophet (peace be upon him and his family) said, ‘Worship performed while having consumed unlawful food is like a building built on sand.’ [or on water according to other narrations]
— ‘Uddat al-Da’ai, p. 141
This further clarifies the divine mandate to consume only what is pure and lawful.
Keeping Food Halal for the Acceptance of Supplication
A man said: O Messenger of Allah, I wish that my supplication be answered. He replied: Keep your food halal (pure), and do not let anything haram (unlawful) enter your stomach.
— Wasail al-Shia Vol. 7, Section 2, Chapter 67, Hadith 8965
Purity and Sustenance
The Prophet (peace be upon him and his family) was once asked how one could bring about an increase in one's sustenance, to which he replied, 'Always remain in the state of purity (Tahara) and your sustenance will be plentiful.’
— Kanz al-Ummal, no. 44154
Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) said: A believer remains in a state of spiritual reward (mu'aqqib) as long as they are in a state of ritual purity (wudhu)”.
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 87, Hadith #1572
Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from abu Awf al-Bajaliy who has said the following: “I once heard abu Abd Allah (peace be upon him), saying, ‘Wudu before and after eating food increases one’s sustenance.’ It is narrated that the Messenger of Allah has said, ‘Wudu before eating food removes poverty and that which is after food removes depression.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 44, Hadith #5
In summary, the Islamic perspective, as conveyed in Quran 2:168 and other verses, views the consumption of lawful and pure sustenance as a fundamental religious obligation, a mark of piety, and a prerequisite for spiritual, moral, and physical well-being. It is a system that encompasses obtaining goods legitimately, being mindful of their source, and avoiding wastefulness, all while remaining grateful to Allah.
The phrase "if Him it is that you serve" highlights that eating lawful provisions is an integral part of one's worship and service to Allah. It transforms the seemingly mundane act of eating into an act of devotion, where sustenance is sought and consumed in a manner that pleases the Creator and enables believers to fulfill their divine purpose.
Beyond just the lawfulness of food, the act of eating should be accompanied by mindfulness of Allah's blessings and contentment with what has been provided. Contentment, along with the recognition of Allah and mentioning His name (Bismillah), are considered obligatory practices related to the dining table.
While Quran 2:172 primarily focuses on lawfulness and gratitude, other verses, such as Quran 7:31, provide a broader ethical framework for consumption: "Eat and drink: But waste not by excess, for God loveth not the wasters." This reinforces the ethical responsibility to consume in moderation and avoid extravagance, ensuring that Allah's bounties are not taken for granted or misused.
In essence, the command in Quran 2:172 for believers to "eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve" establishes a holistic framework where one's sustenance is intertwined with faith, gratitude, ethical conduct, and the ultimate purpose of worshipping Allah.
The Quran provides clear instructions regarding eating and drinking, emphasizing both the permissibility of good things and the prohibition of excess:
Islamic teachings present a comprehensive approach to consumption, viewing it as an integral part of a believer's life that reflects their spiritual state:
Islam unequivocally condemns extravagance (israf) and wastefulness (tabdhir).
The compiler of the book narrated that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab, on the authority of Jafar ibn Bashir al-Bajaly, on the authority of Davood al-Raqqy that Aba Abdullah as-Sadiq (MGB) said, “Moderation is what God the Honorable, the Exalted loves. Wastefulness is despised by Him even if it is throwing away a date seed that can be used, or throwing away the leftover liquid from your drink.”
— Al-KhiSal by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 30, Hadith #1
Imam Jafar al-Sadiq (peace be upon him) said: Economizing is something that Allah Azzawajal loves, and wastefulness is something that Allah abhors, even you throwing away a kernel, for it may be good for something, and even pouring out the leftover of your drink.
— al-Kafi by Shaykh al-Kulayni, Volume 4, Page 52
The Prophet (peace be upon him and his family) said, 'Eating anything and everything that one desires is wasting.’
— Kanz al-Ummal, no. 7366
Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) said: I guarantee for the one who practices moderation that they will not face poverty.
— Man La Yahduruh al-Faqih (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 17, Hadith #2
Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (peace be upon him) said: A person who practices moderation will never face poverty.
— Man La Yahduruh al-Faqih (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 17, Hadith #1
According to Islamic teachings, gratitude extends beyond mere verbal acknowledgment. It fundamentally involves using Allah's blessings appropriately, in ways that are beneficial and pleasing to Him. Misusing, damaging, or wasting these blessings is considered a form of ingratitude. Believers are encouraged to enjoy the lawful and wholesome provisions Allah has granted them, but this enjoyment must be coupled with responsibility, avoiding extravagance and wasteful consumption. Responsible use for proper purposes is the practical manifestation of thankfulness.
Moderation (Iqtisad) is a highly emphasized virtue in Islam, standing in stark contrast to extravagance and wastefulness.
o Israf (Extravagance): Refers to overspending, living beyond one's means, or being extravagant without necessarily being wasteful in the sense of destroying resources.
o Tabdhir (Wastefulness): Means actively wasting the blessings of God, such as discarding usable food or resources.
Ibn Abi Ya'fur narrated from Abu Abdullah (peace be upon him) that he said: The Messenger of Allah (peace be upon him and his family) said:
'There is no spending more beloved to Allah (swt), the Mighty and Majestic, than moderate spending. He (swt) dislikes extravagance, except in Hajj and Umrah.
May Allah (swt) have mercy on a believer who earns lawfully, spends moderately, or gives something in charity from his surplus.'
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 1, Hadith #56
From Abdullah bin Abi Ya'fur, from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: There is no spending more beloved to Allah, the Mighty and Majestic, than moderate spending, and He detests extravagance except in Hajj or Umrah.
— Wasail al-Shia Vol. 11, Section 5, Chapter 35, Hadith 15146
Taken together, Quran 2:172 and Quran 7:31, along with other Islamic teachings, establish consumption as an act deeply connected to faith. Lawful enjoyment, gratitude, moderation, and the avoidance of waste are not isolated concerns but form a cohesive ethical framework. In this framework, Allah's provisions are:
This comprehensive approach ensures that human interaction with the earth's resources is guided by moral principles, preventing rebellion against divine commands and fostering a disciplined, grateful, and balanced way of life.
Ibrahim al-Karkhi narrated from Abu Abdillah (peace be upon him), from his fathers (peace be upon them), who said: Imam Hasan ibn Ali (peace be upon him) said: There are twelve qualities related to the dining table that every Muslim must know, four of them are obligatory, four are recommended practices (Sunnah), and four are etiquettes:
As for the obligatory ones, they are: recognition (of Allah (swt)), contentment, mentioning the name of Allah (swt) (Bismillah), and gratitude.
As for the recommended practices, they are: performing ablution before eating, sitting on the left side, eating with three fingers, and licking the fingers.
As for the etiquettes, they are: eating from what is directly in front of you, taking small bites, chewing well, and avoiding looking at people's faces.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 37, Hadith #35
Imam al-Hasan (peace be upon him) said, ‘There are twelve things that every Muslim should know about the table [manners]; four are mandatory, four are recommended, and four are general manners. The mandatory are: knowledge [of the food], to be content with it, mentioning the name of Allah [before it], and offering thanks to Him [afterwards]. The recommended acts are: ablution before eating, sitting on one’s left side, eating with three fingers, and licking the fingers [after the meal]. And the general manners are: eating from the closest spot to you, taking small bites, chewing well, and rarely looking at people’s faces [while eating].’
— Wasail al-Shia, v. 16, p. 539, no. 1
Amr ibn Qays al-Masir narrated:
I entered upon Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (peace be upon him), in Medina, and there was a dining table before him, and Imam (peace be upon him) was eating.
I said to Imam (peace be upon him): What is the proper etiquette for this table?
Imam (peace be upon him) replied: When you place it, mention the name of Allah (swt), and when you remove it, praise Allah (swt). Clean up what is around the table, for this is its etiquette.
He said: Then I turned, and there was a jug placed there. So I said to Imam (peace be upon him), What is the proper etiquette for the jug?
Imam (peace be upon him) replied: Drink from the side of its lip, and mention the name of Allah (swt), the Almighty and Majestic. When you lift it from your mouth, praise Allah (swt), the Almighty and Majestic. Avoid drinking from the spot near the handle, for that is the seat of Satan. This is its etiquette.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Mu?ammad b. Ali al-Saduq, Book 2, Chapter 37, Hadith #21
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu Abd Allah (peace be upon him), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When one of you eats food he should wipe (lick) his fingers, clean with which he has eaten; Allah, most Majestic, most Glorious, says, ‘Allah grants you blessings.”””
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 48, Hadith #7
The command to "Eat from the good things" is specifically addressed to the Rasools (Messengers) in Quran 23:51. Its application to Prophets signifies:
The principle of 'eating from the good things' strongly emphasizes lawful earning and spending. The command concerns not only the physical quality of food but also the ethical dimension of how sustenance is acquired and utilized. Lawfulness and purity are central principles governing food.
The Holy Prophet (peace be upon him and his family) underscored the importance of lawful sustenance with several sayings:
The Prophet (peace be upon him and his family) said, 'Seeking a lawful livelihood is incumbent upon every Muslim man and woman.’
— Jami’a al-Akhbar, p. 389,no. 1079
The Prophet (peace be upon him and his family) said, 'Worship consists of ten parts of which nine are to do with earning a lawful livelihood.’
— Bihar al-Anwar, v. 103, p. 9, no. 37
The Prophet (peace be upon him and his family) said, 'He who works hard to provide his family with a lawful livelihood is as one who fights in the way of Allah (jihad).’
— Bihar al-Anwar, p. 13, no. 59
Furthermore, Quran 5:88 commands, "And eat from the lawful and good things which Allah has provided for you; and be in awe of Allah Whom you have Faith in." This verse emphasizes that enjoying Allah's lawful merits requires avoiding opposition to His commands and observing moderation and piety, as faith in Allah necessitates respect for all His commandments.
The requirement for sustenance to be "Halal and Tayyib" encompasses several ethical dimensions:
1. Beyond Physical Consumption
The ethical principle extends beyond the physical nature of food to include how wealth is acquired and utilized. Lawful livelihood necessitates avoiding oppression, usurpation, and other unlawful practices. This highlights that something lawful in nature can become unlawful if obtained through foul or illicit means.
2. Lawful Means of Earning
Islamic teachings identify permissible ways to earn a living, such as:
Conversely, means like theft, bribery, plunder, looting, and usurpation are explicitly identified as unlawful and invalid sources of Halal and Tayyib sustenance. The Holy Prophet (peace be upon him and his family) emphasized the importance of seeking lawful material, stating, "It is obligatory for every Muslim believer, man or woman, to gain lawful things." He also equated seeking lawful sustenance with holy struggle in the way of Allah.
3. Avoiding Unlawful Acquisition
Believers are commanded to work diligently within lawful limits, even in the face of financial pressure or delays in provision. Seeking sustenance through disobedience to Allah is not justified. This principle safeguards against resorting to Haram (forbidden) income when faced with economic hardship.
4. Responsible Use of Wealth
The ethical principle continues after wealth has been acquired. Lawful conduct involves not only permissible acquisition but also proper and moderate use of wealth. This includes:
Consuming sustenance that is Halal and Tayyib holds profound significance in Islam:
From Abdullah bin al-Fadl al-Hashimi, he said: I asked Abu Abdullah (peace be upon him), "What is the meaning of the statement of the person praying in his tashahhud: 'For Allah is what is good and pure, and what is impure is for other than Him'?" He said, "What is good and pure is lawful earning from provision, and what is impure is usury."
— Wasail al-Shia Vol. 6, Section 8, Chapter 3, Hadith 8270
The call to eat "good things" implicitly forbids the acquisition and consumption of unlawful (haram) sustenance. There are strong warnings against this:
Imam al-Sadiq (peace be upon him) said, 'Obtaining wealth through illegal means cuts off one's sustenance.’
— Tuhaf al-Uqul, no. 372
The Prophet (peace be upon him and his family) said, 'Verily the archangel Gabriel blew into my mind that no soul shall pass away before the depletion of his sustenance in this world, so be wary of your duty to Allah and seek your livelihood through decent means, and let not a delay in your provision cause any of you to seek it through unlawful means, for verily what is with Allah is only acquired through His obedience.’
— al-Kafi, v. 2, p. 74, no. 2
This patience and trust in Allah's provision are crucial.
The second part of the verse, "and be grateful to God, if it is Him ye worship," highlights the responsible use of sustenance and the spiritual dimension of this act:
From Shihab, from Abu Abdullah (peace be upon him) who said: I asked him about the words of Allah, the Mighty and Majestic: "O you who believe! Spend from the good things which you have earned" [Quran 2:267]. He said regarding the earning: They were people who had earned through impure means before accepting Islam. When they became good Muslims, they hated that impure earning and wanted to give it away from their wealth, but Allah refused to accept anything from them except from the purest of what they had earned.
— Wasail al-Shia Vol. 9, Section 8, Chapter 46, Hadith 12509
In Al-Muqni', from Al-Halabi, that he asked Al-Sadiq (peace be upon him) about the saying of Allah, the Mighty and Majestic: "And do not aim toward the defective therefrom, spending from it" [Quran 2:267]? He said: When people embraced Islam, they had earnings from usury and from impure wealth, and a man would deliberately choose these from among his wealth to give in charity, so Allah forbade them from that, and charity is only acceptable from pure earnings.
— Wasail al-Shia Vol. 9, Section 8, Chapter 46, Hadith 12511
Imam (peace be upon him) said: Any usury that people consumed out of ignorance, and then they repented, it will be accepted from them once their repentance is recognized.
And Imam (peace be upon him) said: If a man inherits wealth from his father and knows that there is usury in that wealth, but it has been mixed with other lawful trade, then it is permissible and pure for him to consume it. However, if he identifies a specific portion as usury, he should take his principal amount and return the usury.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 27, Hadith #7
Imam (peace be upon him) said: There is no good in one who does not desire to earn wealth through lawful means, so that he may protect his dignity, pay off his debts, and maintain ties of kinship.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 1, Hadith #50
The eating conduct and habits of Prophet Muhammad (PBUH) were characterized by a profound sense of humility, moderation, and consideration for others, all rooted in his devotion to Allah (SwT) and his role as a guide for humanity.
The Prophet (peace be upon him and his family) said, ‘Eat when you desire and stop while you still desire.’
— Bihar al-Anwar, v. 62, p. 290
God’s Prophet (peace be upon him and his family) said, “Nothing is more despised by God than overeating.”
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #89
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from Salih al-Niliy who has said the following: “Abu Abd Allah (peace be upon him), has said, ‘Allah, most Majestic, most Glorious, hates overeating.’ Abu Abd Allah (peace be upon him), has said, ‘Children of Adam must eat to keep their backs straight. When one of you eats keep one-third of your stomach for food one-third for water and one-third for breathing and never become fat like pigs to be slaughtered.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 21, Hadith #9
Giving Food to Others Despite Personal Need
Prophet Muhammad (peace be upon him and his family) said: A believer must not feel satiated, with his neighbor being hungry
— Nahj Al-Fasahah
The Prophet (peace be upon him and his family) said, 'Sustenance comes to those who feed others faster than a knife can cut though flesh.’
— al-Mahasin, v. 2, p. 147, no. 1388
He often prioritized giving food to others over consuming it himself. This moderation also extended to his drinking habits; he drank water in sips rather than gulping, associating this practice with avoiding harm to the body.
Imam Jafar al-Sadiq (peace be upon him) said: The Messenger of Allah used to eat the food of a servant, sit in the manner of a servant, and know that he is a servant.
— al-Kafi by Shaykh al-Kulayni, Volume 6, Page 271
From Ibn Abbas who said: The Messenger of Allah (peace be upon him and his family) would sit on the ground, eat on the ground, tie up the sheep, and accept the invitation of a slave for barley bread.
— Wasail al-Shia Vol. 12, Section 1, Chapter 75, Hadith 15780
This humility was also manifested in his social equality at meals; he ate with servants and accepted invitations from both free people and slaves, even when the meal offered was simple. When offered the keys to the treasures of the earth, he chose humility before his Lord.
Mealtime Practices:
The Prophet (peace be upon him and his family) said, ‘Whoever wants to be loved by Allah and His Prophet should eat with his guest.’
— Tanbih al-Khawatir, v. 2, p. 116
Weigh Your Food, for There Is Blessing in Weighed Food
Prophet Muhammad (peace be upon him and his family) said: Measure your food, for indeed, the blessing is in the measured food.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 18, Hadith #12
The Prophet (peace be upon him and his family) said, ‘Weigh your food, for there is blessing in weighed food.’
— Kanz al-Ummal, no. 9434
From Ibn Faddal, from Yunus ibn Ya'qub, from Abu Abdullah (peace be upon him) who said: A group of people complained to the Prophet (peace be upon him and his family) about the rapid depletion of their food. He asked: "Do you measure or do you scoop?" They said: "We scoop, O Messenger of Allah" - meaning randomly. He said: "Measure, for it brings greater blessing."
— Wasail al-Shia Vol. 17, Section 4, Chapter 34, Hadith 22939
From Harun ibn al-Jahm, from Hafs ibn Umar, from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: Measure your food, for there is blessing in measured food.
— Wasail al-Shia Vol. 17, Section 4, Chapter 34, Hadith 22941
Favorite Fruits and Food Combinations:
"And God it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [Zakah] on the day of its harvest. And be not excessive. Indeed, God does not like those who commit excess." (Quran 6:141).
The Quran swears by the fig: "By the fig and the olive" (Surah Al-Tin 95:1)
Surah Ar-Ra’d (Quran 13:4) also speaks of diverse neighboring tracts on earth, including gardens of grapevines, various crops, and palm trees, all irrigated with the same water yet yielding different tastes. This diversity is presented as "signs for those who understand," encompassing the wide array of fruits and plants like the fig.
Prophet Muhammad (PBUH) and the Imams had distinct preferences regarding fruits and specific food combinations, reflecting his simple yet beneficial eating habits.
Favorite Fruits:
A number of our people have narrated from Ahmad ibn Abi Abdillah from his father from Fadhalah bin Ayyub from ‘Umar bin Aban al-Kalbi who has said the following: “I once heard Aba Jafar, and Aba Abdillah AS, saying, ‘No other fruit on earth was as much desirable to the Messenger of Allah SAW, as pomegranate and by Allah, he [the Messenger of Allah] preferred to not share it with anyone.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 101, Hadith #3
Abu Ali al-Ash‘ariy has narrated from Muhammad ibn Abd al-Jabbar, from Muhammad ibn Salim, from Ahmad ibn al-Nadr from Mufaddal who has said the following: “I once heard abu Abd Allah (peace be upon him), state this Hadith. ‘I like to share with someone every food that I eat,’ or that he (the Imam) said, ‘A human being shares with me except pomegranate. In every pomegranate there is a grain from paradise.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 101, Hadith #6
Ali ibn Abi Talib (peace be upon him) said, “They brought watermelon and dates for the Prophet (peace be upon him and his family). He ate of both of them and said, ‘These are delightful.’”
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #143
God’s Prophet (peace be upon him and his family) said, “Eat grapes one by one, for it is more wholesome and easier."
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #82
Imam al-Sadiq (peace be upon him) said, ‘One of the prophets complained of his grief to Allah. So he commanded him to eat grapes.’
— al-Mahasin, v. 2, p. 362, no. 2262
Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Hisham ibn Salim who has said the following: “Ali ibn al-Husayn, ‘Alayhim al-Salam, liked grapes. One day he fasted and when it was the time to break his fast, the first thing that was brought to him was grapes. A mother of his child brought a bunch of grapes and placed before him. A beggar came and he (the Imam) give it to him. The mother of his child managed to buy it secretly from the beggar. She then placed it before him (the Imam). Another beggar came and he (the Imam) give it to the beggar. The mother of his child again secretly bought it from the beggar. She placed it before him (the Imam). Another beggar came and he (the Imam) give it to the beggar and she again secretly bought and placed it before him (the Imam). In the fourth time he (the Imam) (peace be upon him), was able to eat it.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 99, Hadith #3
From Al-Halabi, from Abu Abdullah (peace be upon him) - in a hadith about sadaqat (zakat) al- fitrah - he said: And he said: Dates are the most beloved of these to me - meaning: wheat, barley, and raisins.
— Wasail al-Shia Vol. 9, Section 7, Chapter 10, Hadith 12204
A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from A number of his people from Ali ibn Asbat from his uncle Ya‘qub ibn Salim in a marfu‘ manner from ’Amir al-Mu’minin (peace be upon him), who has said the following: “The Messenger of Allah (s.w) has said, ‘The first thing that women should eat is fresh dates; Allah, most High, said to Maryam, ‘...shake the twig of the palm tree; fresh dates will fall on you to be picked up.’ (Quran 19:24) It then was asked, ‘O Messenger of Allah, what happens if it is not the season of fresh dates?’ He (the Messenger of Allah) said, ‘If this is not available then it is seven pieces of dates of the dates of al-Medina, and if that is not available then seven pieces of dates of the dates of other cities. Allah, most Majestic, most Glorious, says, “I swear by My majesty, Glory, greatness and the height of My place that if a woman during her childbirth eats fresh dates, her child, a boy or girl, will grow up forbearing and tolerant.'
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 12, Hadith #4
Ali ibn Abi Talib (peace be upon him) said, “Gabriel (peace be upon him) descended to the Prophet (peace be upon him and his family) and said, I advise you to eat ‘barni’ dates as they are the best type of your dates. That will help you get closer to the Honorable the Exalted God and get more distant from the Fire.”
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #135
From Abu Basir, from Abu Abdullah (peace be upon him) who said: If there was any food better than fresh dates, Allah would have fed it to Mary.
— Wasail al-Shia Vol. 21, Section 6, Chapter 33, Hadith 27415
From Zurara, from Abu Abdullah (peace be upon him) who said: Amir al-Muminin (peace be upon him) said: The best of your dates is Al-Barni, so feed it to your women during their postpartum period and your children will be born forbearing.
— Wasail al-Shia Vol. 21, Section 6, Chapter 33, Hadith 27414
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Abd al-‘Aziz ibn Hassan from Zurarah who has said the following: “Abu Abd Allah (peace be upon him), has said that ’Amir al-Mu’minin (peace be upon him), has said, ‘The best of your dates are al-Barniy, feed them to your women during their childbirth; your children will grow up intelligent and forbearing.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 12, Hadith #3
From Abu al-Bakhtari, from Abu Abdullah (peace be upon him) who said: No woman in postpartum has sought healing with anything like fresh dates, because Allah fed Mary fresh dates during her postpartum period.
— Wasail al-Shia Vol. 21, Section 6, Chapter 33, Hadith 27416
A number of our people have narrated from Ahmad ibn abu Abd Allah from his father from Ahmad ibn Sulayman from Ahmad ibn Yahya al-Tahhan from those who narrated to him who has said the following: Abu Abd Allah (peace be upon him), has said, ‘Five kinds of fruit are from paradise: Pomegranates of ‘Imlisiy, apples of al-Shaysaqan, quince, grapes of al-Raziqiy and fresh dates of al-Mushan.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 98, Hadith #1
The compiler of the book narrated that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of Ahmad ibn Suleiman al-Kufy, on the authority of Ahmad ibn Yahya al-Tahan, on the authority of someone who quoted Aba Abdullah as-Sadiq (MGB), “There are five heavenly fruits in this world. They are pomegranates, apples, quince, grapes, and ripe dates.”
— Al-KhiSal by Shaykh Muhammad b. Ali al-Saduq, Book 6, Chapter 41, Hadith #1
Shu'ayb narrated from Abu Basir who said: Abu Abdillah (peace be upon him) was asked about garlic, onions, and leeks.
Imam (peace be upon him) said: There is no harm in eating them raw or cooked in pots, and there is no harm in using garlic as a remedy. However, if one does so, let him not go to the mosque.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 37, Hadith #33
These were a favorite food of his.
From him, from Shu'ayb Al-Aqarqufi from Abu Abdullah (peace be upon him) who said: Whoever recites "By the fig" (At-Tin) in their obligatory and supererogatory prayers will be given from Paradise whatever pleases them, if Allah wills.
— Wasail al-Shia Vol. 6, Section 3, Chapter 64, Hadith 7570
Al-Husayn ibn Muhammad has narrated from al-Harraniy from Ali ibn Muhammad al-Nawfaliy who has said the following: “I once said to abu al-Hassan (peace be upon him), ‘I used fig and dates for breaking my fast on the day of Fitr.' He (the Imam) said, ‘You have brought together blessing and a noble tradition.'”
— Al-Kafi (Vol. 4) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 2, Chapter 74, Hadith #4
Favorite Food Combinations:
Ali ibn Abi Talib (peace be upon him) said, "They brought watermelon and dates for the Prophet (peace be upon him and his family). He ate of both of them and said, 'These are delightful.'"
A number of our people have narrated from Ahmad ibn Muhammad from al-Hajj al from those whom he has mentioned who has said the following: “Abu Abd Allah (peace be upon him), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would eat cucumber with salt.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 127, Hadith #1
The hadith of Jabir from Abu Jafar (peace be upon him) has already preceded, that the Messenger of Allah (peace be upon him and his family) would break his fast with the two black things: dates and water, and raisins and water.
— Wasail al-Shia Vol. 10, Section 3, Chapter 10, Hadith 13110
Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Hisham ibn Salim who has said the following: “Abu Abd Allah (peace be upon him), has said, ‘Meat with milk is the sauce of Prophets, ‘Alayhim al- Salam.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 66, Hadith #1
It is narrated by Abdullah bin Maymoon, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) from his father, Imam Muhammad ibn Ali Al-Baqir (peace be upon him):
The companions of the Messenger of Allah (swt), peace be upon him and his family, were drinking water in large gulps at Tabuk.
So Prophet Muhammad (peace be upon him and his family) said: Drink with your hands, for they are among the best of your vessels.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 37, Hadith #7
On the day of Ad'ha, the Holy Prophet (peace be upon him and his family) would sacrifice two fat horned rams, one for himself and the other on behalf of the poor from among his Ummah.
Islamic teachings establish a profound and interconnected relationship between consuming lawful and pure sustenance and engaging in righteous deeds. Allah (SWT) explicitly links these two aspects in the Quran, commanding believers to "Eat from the good (things) what We Provided you (with)" (Quran 2:172) and instructing the Messengers to "Eat from the good things and do righteous deeds" (Quran 23:51). This signifies that these actions are closely linked and form integral components of a believer's life.
Consuming lawful and pure (Halal and Tayyib) sustenance is essential, as it involves obeying Allah's commands and following the rules of piety. This act of seeking and consuming permissible sustenance is believed to be intrinsically linked to a person's moral character, as Allah has given each person a definite share of moral character, just as they have been given a definite share of sustenance.
The significance of consuming lawful sustenance is further highlighted by the reward associated with it: an angel is said to stand over the head of a person eating food earned from a lawful way, imploring Allah's forgiveness for them until they finish eating. Furthermore, eating good things and being grateful to Allah is considered a sign of keeping steadfast on the Walayat of Mohammad and Ali, and it overpowers the evil of transgressor Shaitans.
However, the pursuit and consumption of sustenance must be balanced and ethical:
Al-Hasan ibn Mahbub narrated from Jamil ibn Salih, from Abu Abdullah (peace be upon him):
Regarding the words of Allah (swt), the Almighty: Our Lord (azj), grant us good in this world and good in the Hereafter (Surah Al-Baqarah 2:201)
Imam (peace be upon him) said: Good in the Hereafter refers to Allah's (swt) pleasure and Paradise, and good in this world refers to abundance in sustenance, favorable living conditions, and good character.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 1, Hadith #1
From Jamil bin Salih, from Abu Abdullah (peace be upon him) regarding the words of the Almighty: "Our Lord, grant us good in this world and good in the Hereafter" [Quran 2:201], he said: The pleasure of Allah and Paradise in the Hereafter, and abundance in sustenance and livelihood, and good character in this world.
— Wasail al-Shia Vol. 1, Section 1, Chapter 1, Hadith 21843
Righteous deeds are almost always accompanied by faith and conviction of the heart. In Islam, both faith and righteous deeds and behavior are required; it is not enough to simply have faith, but one must also demonstrate it through their actions. Having faith is a necessary condition for righteous deeds to be accepted. The Quran mentions that those who have faith and do righteous deeds are the best of creatures and will be the inhabitants of Paradise.
A righteous deed paves the way for its doer in the same way that a man sends his servant ahead of himself to prepare everything for him. It is also said that whoever does good deeds without dissimulation will be showered with the rain of mercy and his tongue will utter words of wisdom. Righteous deeds encompass various actions; for example, good deeds are something other than zakat, and one should seek closeness to Allah through righteousness and maintaining family ties.
On Judgment Day, God will question every believer about three things: what they had eaten, what they had worn, and how much they fulfilled the desire of their obedient wife and kept her away from the unlawful. This emphasizes the comprehensive accountability for both one's material consumption and one's moral actions.
The conclusion of the verse (Qur'an 23:51), "Verily I know best what you do," reinforces the principle of accountability and divine observation. Allah is fully aware of human actions, including how sustenance is obtained, how it is consumed, and how the blessings derived from it are used. This awareness of divine observation serves as a powerful encouragement for believers to perform good deeds sincerely and responsibly, knowing that every action, big or small, is known to Allah.
Thus, the Qur'an presents a unified ethical pattern: seek lawful and wholesome sustenance, use it with gratitude and moderation, and direct the resulting strength and blessings toward righteous deeds that benefit others and please Allah, all under the vigilant eye of the Almighty.
In Islamic teachings, the concept of intention (niyyah) holds a pivotal position, serving as the foundation for the acceptance and value of all actions, including those related to seeking sustenance. It deeply influences a person's life, their provision, and their relationship with Allah.
Intention is regarded as the primary motivation behind a person's actions, and rewards are granted accordingly. The Messenger of Allah (peace be upon him and his family) emphasized this by stating that deeds are related to intentions, and each person will receive according to their intention. Furthermore, the intention of a believer is considered "better than their deed," highlighting the profound spiritual weight accorded to a pure and sincere inner motive. Conversely, the intention of a non-believer is deemed "eviler than their deed."
For an action to be considered righteous and acceptable by Allah, the intention must be for the sake of Allah (qurbah), seeking nearness to Him. If the intention is to seek fame, status, or praise from people, the action is considered pretentious and loses its true value, even if it appears beneficial to others. Intention is the basis of action. Good intentions bring about reward,
Prophet Muhammad (peace be upon him and his family) said: Actions depend on (are rewarded according to) intentions
— Nahj Al-Fasahah
The Prophet (peace be upon him and his family) said: Deeds are judged by intentions.
— Wasail al-Shia Vol. 1, Section 2, Chapter 5, Hadith 88
Prophet Muhammad (peace be upon him and his family) said: The best of work is honest intention.
— Mizan al-Hikmah by Muhammad al-Rayshahri, Volume 4, Page 3420
From Abu Abdullah (peace be upon him): And the intention is better than the action. Indeed, the intention is the action itself. Then he recited the words of the Almighty: Say, each works (acts) according to his disposition [Quran, 17:84], meaning according to his intention.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 97
From Abu Abdullah (peace be upon him), he said: The Messenger of Allah (peace be upon him and his family) said: The intention of a believer is better than his action, and the intention of a disbeliever is worse than his action, and every doer acts according to his intention.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 95
The servant attains nearness to Allah through the sincerity of his intention.
Imam Hussain(peace be upon him): With my isnad reaching back to the venerable and trustworthy shaykh Muhammad ibn Ya’qub al-Kulayni (Q) from Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad, from al-Minqari, from Sufyan ibn ‘Uyaynah, from Abu Abd Allah (A), who, explaining the utterance of God Almighty: That He might try you (to see) which of you is fairest in works. (Quran 67:2), said, “It does not mean one of you whose deeds are more numerous but one who is more rightful in his conduct, and this rightness is nothing but the fear of God and sincerity of intention (niyyah) and fear.” Then he (A) added, “To persevere in an action until it becomes sincere is more difficult than (performing) the action itself, and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty, and intention supersedes action. Lo, verily, intention is action itself.” Then he recited the Qur’anic verse, “Say, everyone acts in accordance with his character –shakilatihi- (Quran 17:84), adding, “That shakilah means niyyah.”
— "Forty Hadiths" by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
Achieving this sincerity, making intentions sincere and free from corruption is more difficult for the doers [of good deeds] than a prolonged, difficult struggle. Allah, the Glorified, is aware of hidden intentions and values a good intention even if the corresponding action does not fully comply due to external factors. A good intention is ultimately believed to lead its owner to Paradise.
A direct and significant relationship exists between good intentions and the increase of sustenance. Islamic narrations explicitly state this connection:
Imam Ali (peace be upon him) said, 'He who is sincere in his intention receives an increase in sustenance.’
— Bihar al-Anwar, v. 103, p. 21, no. 18
From Amir al-Muminin (peace be upon them) - in a hadith - he said: Indeed Allah, through His generosity and grace, admits a servant into Paradise due to sincere intention and righteous inner thoughts. Recommendation Of Good Intention And Determination Upon It
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 117
From Abi Abdullah (peace be upon him) said: When a servant intends an evil deed, it is not recorded against them, and when they intend a good deed, it is recorded for them.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 102
Abu Abdullah (peace be upon him) said: Whoever has good intentions, Allah Almighty increases their sustenance.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 103
Abu Abdullah (peace be upon him) said: Indeed, when a believing servant who is poor says, "O Lord, grant me sustenance so that I may do such and such acts of righteousness and good deeds," then if Allah knows the sincerity of his intention, Allah writes for him the same reward as if he had actually done those deeds. Indeed, Allah is All-Encompassing, Most Generous.
— Wasail al-Shia Vol. 1, Section 2, Chapter 6, Hadith 93
The sustenance of every person is considered commensurate with his intention. This indicates that a pure and sincere intention can attract divine blessings and expansion in one's livelihood. Allah is believed to award more for good intention than for mere good practice, emphasizing the internal state over the external action alone. Good intentions are also linked to practical success in economic and occupational affairs, fostering social prestige, attracting customers, and building trust. The closest intentions to success are those that are nearest to righteousness. Moreover, good intentions are seen as a divine protection from sin.
While sustenance is ultimately determined by Allah, Islamic teachings also emphasize the necessity of human effort and striving (sa'y) in acquiring one's livelihood.
Prophet Muhammad (peace be upon him and his family) said: ‘He who goes out to seek knowledge, Allah guarantees his sustenance for him.’
— Kanz al-Ummal, no. 28701
Reliance on Allah (tawakkul) is an integral part of the Islamic approach to sustenance, complementing both good intentions and sincere effort. It entails trusting in Allah's provision while fulfilling one's duties.
Prophet Muhammad (peace be upon him and his family) said: 'Do not worry about tomorrow's sustenance for every morrow brings its own sustenance.’
— Bihar al-Anwar, v. 81, p. 195, no. 52
Excessive worry about sustenance is considered a sin, and patience and trust in Allah's provision are encouraged.
With this chain of transmission: The Messenger of Allah (peace be upon him and his family) said: All creation are the dependents of Allah, and the most beloved to Allah, the Mighty and Majestic, are those who benefit His dependents most.
— Wasail al-Shia Vol. 16, Section 3, Chapter 22, Hadith 21720
Imam Ali (peace be upon him) said, 'His creatures are His dependants, for whom He has guaranteed the means of subsistence, and apportioned provisions.’
— Nahjul Balaghah, Sermon 91
From Ibn Sinan who said: Abu Abdullah (peace be upon him) said: Allah the Mighty and Majestic says: The creation is My dependents, so the most beloved of them to Me are those who are most kind to them and those who strive the most in fulfilling their needs.
— Wasail al-Shia Vol. 16, Section 3, Chapter 27, Hadith 21781
He said: He (peace be upon him) said to Jabir: O Jabir, when Allah's blessings increase upon someone, people's needs from him increase. If he fulfills what is obligatory upon him regarding these blessings, they will continue, but if he neglects what is obligatory regarding them, they will vanish. Recommendation Of Maintaining Blessings By Bearing Burdens/Demands
— Wasail al-Shia Vol. 16, Section 3, Chapter 14, Hadith 21668
From Mas'ada ibn Sadaqa, from Abu Abdullah (peace be upon him) who said: Whoever receives great blessings, the needs of people upon him become greater. If he fulfills their needs, he draws increased blessings from Allah upon himself. And if he does not do so, he has exposed the blessings to removal.
— Wasail al-Shia Vol. 16, Section 3, Chapter 14, Hadith 21663
From Ibrahim bin Muhammad who said: Abu Abdullah (peace be upon him) said: No servant receives manifest blessings from Allah except that people's needs from him increase. Whoever does not fulfill people's needs has exposed the blessings to decline. I said: May I be sacrificed for you, who can fulfill the needs of all these people? He said: By Allah, in this context 'people' refers to the believers.
— Wasail al-Shia Vol. 16, Section 3, Chapter 14, Hadith 21661
Prophet Muhammad (peace be upon him and his family) said, ‘Verily what is with Allah can only ever be attained through His obedience.’
— Wasail al-Shia, v. 11, p. 184, no. 2
Imam Ali (peace be upon him) said: 'Allah's pleasure is linked to His obedience.’
— Ghurar al-Hikam, no. 5410
It is narrated in Bihar al-Anwar that Prophet Moses (peace be upon him) said, 'O My Lord, what is a sign of Your pleasure with a servant of Yours?' So Allah revealed to him, saying, 'When you see Me preparing My servant for My obedience and averting him from My disobedience, [know that] it is a sign of My pleasure.’
— Bihar al-Anwar, v. 70, p. 26, no. 29
From Abu Hamza Al-Thumali, from Abu Ja'far (peace be upon him) in a hadith: Indeed the Messenger of Allah (peace be upon him and his family) said: What is with Allah can only be attained through obedience to Him.
— Wasail al-Shia Vol. 15, Section 2, Chapter 18, Hadith 20361
This means that obedience to Allah's commandments is key to receiving sustenance.
Messenger of Allah (peace be upon him and his family) said: None of you should die except while having good thoughts about Allah, the Mighty and Majestic, for having good thoughts about Allah is the price of Paradise.
— Wasail al-Shia Vol. 2, Section 7, Chapter 31, Hadith 2615
Prophet Muhammad (peace be upon him and his family) said: Among man’s good prayers is to have a good opinion of God
— Nahj Al-Fasahah
From Ibn Riab who said: I heard Abu Abdullah (peace be upon him) say: On the Day of Judgment, a servant who wronged himself will be brought forth. Allah will say: Did I not command you to obey Me? Did I not forbid you from disobeying Me? He will reply: Yes, my Lord, but my desires overcame me. If You punish me, it is for my sin - You have not wronged me. So Allah will order him to the Fire. The man will say: This was not what I expected of You. Allah will say: What did you expect of Me? He will say: I had the best expectations of You. Then Allah will order him to Paradise, and Allah the Blessed and Exalted will say: Your good expectation of Me has benefited you this moment. Obligation Of Having Good Thoughts About Allah And The Prohibition ...
— Wasail al-Shia Vol. 15, Section 2, Chapter 16, Hadith 20356
The Islamic teaching on sustenance presents a holistic framework where sincere intention, diligent effort, and profound reliance on Allah are interconnected. Good intentions purify one's actions and attract divine blessings, including an increase in sustenance. Effort is necessary to fulfill one's role in the world and activate the means of livelihood provided by Allah. Reliance on Allah fosters inner peace, prevents anxiety over worldly provisions, and directs one's focus towards obedience to God, who is the ultimate Sustainer. Conversely, committing sins or having corrupt intentions can lead to the deprivation of sustenance and invite affliction.
Abu Jafar Muhammad b. Ali b. al-Husayn b. Musa b. Babuwayh al-Qummi (ra) narrated to us. He said: My father (ra) narrated to us. He said: Ali b. Ibrahim b. Hashim narrated to us from his father from Muhammad b. Abi Umayr from Marazim b. Hakim from Abi Abdillah al-Sadiq Jafar b. Muhammad from his forefathers (peace be upon him). He said: The Messenger of Allah (peace be upon him and his family) said: Surely, the Trustworthy Spirit informed me from my Lord: “A soul does not die until its sustenance has been depleted. So, fear Allah, and beautify your pursuit of livelihood. Know that sustenance is of two types: sustenance that you pursue, and sustenance that pursues you. Pursue your sustenance lawfully. If you pursue it in the right manner, you will have consumed it lawfully, but if you do not pursue it in the right manner, you will have consumed it unlawfully. It is your livelihood, and you cannot but consume (deplete) it.”
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 49, Hadith #1
In Islam, sustenance is understood as divinely apportioned, yet individuals are obligated to actively strive and work hard to earn their living. This striving must be proactive, managing life, time, and finances in a manner pleasing to Allah, while also maintaining reliance on Him.
Muhammad ibn Muhammad al-Mufid narrated in (al-Muqni'ah), he said: Al-Sadiq (peace be upon him) said: Sustenance is divided into two types: one that reaches its recipient even if he does not seek it, and another that is contingent upon seeking it. That which is apportioned for the servant in all circumstances will come to him even if he does not strive for it, and that which is apportioned through striving should be sought through its proper channels, which is what Allah has made lawful for him and nothing else. If he seeks it through unlawful means and obtains it, it will be counted against him from his sustenance and he will be held accountable for it.
— Wasail al-Shia Vol. 17, Section 1, Chapter 12, Hadith 21946
Muhammad bin Amr bin Abi Al-Miqdam narrated from Ammar Al-Sabati, who said: I asked Abu Abdullah (peace be upon him), about a man who trades but, if he hires himself out, earns more than he does in his trade.
Imam (peace be upon him) said: 'He should not hire himself out but rather seek sustenance from Allah (swt), the Exalted, and continue trading. For if he hires himself out, he will restrict his sustenance.'
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 1, Hadith #91
From Ammar al-Sabati who said: I said to Abu Abdullah (peace be upon him): A man engages in trade, but if he hires himself out [to someone else], he gives whatever he earns in his trading. He said: He should not hire himself out, but rather seek provision from Allah, the Mighty and Majestic, and engage in trade. For when he hires himself out, he has restricted provision for himself.
— Wasail al-Shia Vol. 17, Section 2, Chapter 66, Hadith 22423
From Ahmad bin Muhammad bin Abi Nasr, he said: I said to Al-Ridha (peace be upon him): May I be sacrificed for you, supplicate to Allah, the Mighty and Majestic, to grant me lawful provision. He said: "Do you know what is lawful?" I said: What we have is: good earning. He said: Ali bin Al- Hussein (peace be upon him) used to say: The lawful is the sustenance of the chosen ones. Then he said: Say: "O Allah, I ask You from Your abundant provision." I (Hurr Amili) say: There is no harm in asking for the lawful, rather it is recommended due to its presence in many hadiths and traditional supplications. The intent of the two hadiths is to show the rarity of the pure that is not mixed with any doubt.
— Wasail al-Shia Vol. 7, Section 2, Chapter 49, Hadith 8906
Earning a living through lawful and good means is a fundamental tenet in Islam, considered essential for a believer's spiritual well-being and the acceptance of their deeds.
The Prophet (peace be upon him and his family) said, 'Worship consists of ten parts of which nine are to do with earning a lawful livelihood.’
— Bihar al-Anwar, v. 103, p. 9, no. 37
He considered it the best part of worship, ranking it higher than other forms.
o Allah loves to see His servant weary from striving to earn their livelihood lawfully.
o Anyone who eats out of their lawful trials will enjoy Allah's benevolence and will never be punished. The doors of Paradise will open to them, allowing them to enter from any gate they wish.
o An angel is appointed for anyone who eats lawfully and asks Allah to forgive them.
o One who tries hard to earn lawfully for their family members is considered like a warrior fighting for Allah.
o Allah will lighten the heart of anyone who eats legally earned daily-bread for forty days.
The Prophet (peace be upon him and his family) said, ‘Make your earnings lawful and your supplication will be answered, for verily when a man raises an unlawful morsel of food to his mouth, his supplication is not answered for forty days.’
— Makarim al-Akhlaq, v. 2, p. 20, no. 2045
The validity and acceptance of good deeds are profoundly tied to one's intention and the source of their earnings.
In essence, the Quranic command to "eat pure and do good deeds" (23:51) establishes a comprehensive framework for a believer's engagement with sustenance. It demands lawful and ethical earning, strict avoidance of unlawful acquisition, responsible and moderate consumption, and profound gratitude to Allah, all as integral parts of one's worship and obedience. The verse links physical purity (through lawful sustenance) with spiritual purity (through righteous actions), reminding believers that what they consume directly impacts their ability to perform good deeds and their relationship with Allah. The teachings of the Prophet Muhammad (PBUH) and the Imams (peace be upon him) provide practical guidance on how to implement these principles in daily life, from the etiquette of eating to the ethical dimensions of earning and spending. Ultimately, one's sustenance is a reflection of their choices and actions, as God will grant whatever desire one has, whether for the world or the Hereafter, and one will ultimately reap what they sow.
The Islamic ethical framework for lawful sustenance and righteous action is comprehensive, integrating physical well-being with spiritual development. This framework, rooted in Quran 23:51 and expounded upon by the Prophet Muhammad (peace be upon him and his progeny) and the Ahl al-Bayt (peace be upon them), emphasizes the profound connection between what one consumes, how one earns, and the quality of one's deeds.
The command in Quran 23:51, "O you Prophet! Eat of pure things and do good deeds," establishes a foundational principle: lawful, wholesome nourishment is inextricably linked with righteous conduct. This verse highlights that Allah is fully aware of all human actions. Food, therefore, transcends a mere physical necessity, as lawful and pure consumption contributes to both bodily health and a favorable outcome in the Hereafter. Conversely, unlawful consumption is described as hardening the heart. The Prophets and the Ahl al-Bayt consistently instructed people to earn lawfully and avoid unlawful means.
Seeking sustenance is an obligation, but the means of acquisition are critical. Islamic teachings stress the importance of lawful and ethical earning:
The Prophet (peace be upon him and his family) said, 'Seeking a lawful livelihood is incumbent upon every Muslim man and woman.’
— Jami’a al-Akhbar, p. 389,no. 1079
Prophet Muhammad (peace be upon him and his family) said: Seeking halal is a faridhah upon every Muslim man and woman.
— Bihar al-Anwaar by Allamah Majlisi, Volume 100, Page 9
Next to the obligatory prayers, seeking for lawful (sustenance) is necessary and compulsory.
The Prophet (peace be upon him and his family) said, 'Verily Allah, most High, loves to see his servant weary from striving to earn his livelihood [lawfully].’
— Kanz al-Ummal, no. 9200
Prophet Muhammad (peace be upon him and his family) said: Verily, Allah loves to see His servant tire in seeking halal.
— Mizan al-Hikmah by Muhammad al-Rayshahri, Volume 2, Page 1074
From Ismail bin Muslim, from Jafar bin Muhammad, from his forefathers (peace be upon them) who said: Messenger of Allah (peace be upon him and his family) said: Worship has seventy parts, and the best part of it is seeking the lawful.
— Wasail al-Shia Vol. 17, Section 1, Chapter 4, Hadith 21886
From Ismail bin Muslim, from Al-Sadiq Jafar bin Muhammad (peace be upon them) who said: Messenger of Allah (peace be upon him and his family) said: Whoever goes to sleep exhausted from seeking lawful provision, goes to sleep with his sins forgiven.
— Wasail al-Shia Vol. 17, Section 1, Chapter 4, Hadith 21887
From Al-Fudhayl bin Yasar, from Abu Abdullah (peace be upon him) who said: When a man is in hardship and works just enough to provide for himself and his family, not seeking what is forbidden, he is like one who strives in the path of Allah.
— Wasail al-Shia Vol. 17, Section 1, Chapter 23, Hadith 22003
From Musa bin Bakr said: Abu al-Hasan Musa (peace be upon him) said to me: Whoever seeks this sustenance from permissible means to support himself and his family is like the one who strives in the path of Allah.
— Wasail al-Shia Vol. 17, Section 1, Chapter 4, Hadith 21875
Islamic guidance promotes moderation in all aspects of life, including consumption and spending:
Gratitude for sustenance extends beyond verbal praise to encompass the proper utilization of Allah's blessings:
Imam Ali (peace be upon him) said, 'He apportions sustenance, abundantly and sparingly, and He distributes them to those in need as well as to those who prosper, and He is Just in His allotment in order that he may test whomever He wishes with prosperity or with hardship, and that He may test therewith the gratefulness and perseverance expressed by both rich and poor.’
— Nahjul Balaghah, Sermon 91
The command to eat pure things and perform good deeds establishes an integrated religious ethic where every aspect of livelihood is spiritually accountable:
Islamic teachings draw a profound link between the food one consumes and their moral character, actions, and spiritual state.
Imam Hasan (peace be upon him) said: "I wonder about those who think about their body’s food, but do not think about their soul’s food. They keep undesirable food away from their belly, but fill up their heart with destructive subjects."
— 1. Safinat’ul-Bihar 84, article of taste. Bihar Al-Anwar, vol 1, page 218.
A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one he mentioned from Zayd al-Shahham from abu Jafar (peace be upon him) who has said the following. “It is his knowledge that he acquires from whoever he acquires.” This he said in answer to the question ‘What is his food’ in the words of Allah, “Let the human being think about (how We produce) his food.” (Quran 80:24)?’
— Al-Kafi (Vol. 1) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 2, Chapter 16, Hadith #8
Imam Ali (peace be upon him) said, ‘The believer looks at the world with contemplative consideration, and only consumes thereof within the bounds of necessity.’
— Nahjul Balaghah, Saying 267
Imam Ali (peace be upon him) said, ‘Eating little is a sign of self-restraint, and eating a lot is a sign of wastefulness.’
— Mustadrak al-Wasail, v. 16, p. 213, no. 19634
Imam Ali (peace be upon him) said, ‘Whoever eats less, their thought will be more purified.’
— Ghurar al-Hikam, no. 8462
In summary, the Islamic framework on sustenance is a holistic system that mandates ethical earning, mindful consumption, profound gratitude, and recognizes the deep spiritual and moral implications of food on a believer's life, aiming for purity and balance in this world and success in the Hereafter.
References
Quranic References
Hadith and Other Source References
Al-Kafi
Al-KhiSal
Al-Mahasin
Al-Amali
Bihar al-Anwar
Ghurar al-Hikam
Jami’a al-Akhbar
Kanz al-Ummal
Makarim al-Akhlaq
Man La Yahduruh al-Faqih
Mizan al-Hikmah
Mustadrak al-Wasail
Nahj Al-Fasahah
Nahjul Balaghah
Safinat’ul-Bihar
Tanbih al-Khawatir
Tuhaf al-Uqul
Uddat al-Da’ai
Uyun akhbar al-Rida
Wasail al-Shia
Forty Hadiths
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
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