20:81
(Saying): “Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed!
Ruling Regarding the Enjoyment of the Good Things of Life
Islamic teachings emphasize moderation and balance in the use of lawful worldly blessings such as food, drink, and clothing. According to Maʿāriful Qurʾān, eating and drinking are not merely permissible but may be considered obligatory when necessary for preserving life and fulfilling religious duties. If a person deliberately refrains from eating or drinking despite having the ability to do so and thereby becomes excessively weak or dies, such conduct is considered sinful because it neglects the responsibility to preserve one’s life and maintain the ability to perform obligatory acts of worship (Shafi, n.d., vol. 3, p. 568).
Similarly, Islamic ethics encourage the enjoyment of lawful provisions while discouraging extravagance and arrogance. Al-Qaradawi explains that the general rule governing the use of lawful pleasures—such as food, drink, and clothing—is that they should be enjoyed without excess or pride. Extravagance refers to exceeding what is beneficial or necessary, while pride relates to an inner attitude of superiority over others. This ethical principle is reflected in the Qurʾānic instruction: “O children of Adam, take your adornment at every masjid, and eat and drink, but do not be excessive. Indeed, He does not love those who commit excess” (Qurʾān 7:31) (Al-Qaradawi, n.d., p. 84).
The principle of moderation extends beyond eating and drinking to nearly all aspects of life. Maʿāriful Qurʾān explains that moderation is desirable in clothing, housing, and other areas of daily living. A statement attributed to Ibn ʿAbbās advises that people may eat, drink, and dress as they wish provided two conditions are observed: first, that there is no isrāf (excess beyond what is needed), and second, that there is no pride or arrogance associated with it (Shafi, n.d., vol. 3, p. 570).
The Qurʾānic narrative of Adam also illustrates the concept of lawful enjoyment within divinely prescribed limits. In Qurʾān 2:35, Adam and his spouse are permitted to dwell in Paradise and partake freely of its provisions but are warned not to approach a specific tree. Some commentators interpret this as symbolizing a social order in which humanity may benefit from abundant resources without undue hardship, provided that these blessings are used within the limits established by God (ḥudūd Allāh). When those limits are respected, the divine blessings remain abundant and sustainable (Exposition of the Qurʾān, n.d., p. 1166).
Furthermore, the Qurʾānic account of Adam suggests that humanity’s ultimate destination is a higher, eternal life in Paradise, which is granted as a reward for righteous deeds. The Qurʾān describes this final inheritance as a form of heavenly life prepared for believers (Qurʾān 43:72), reinforcing the idea that worldly blessings should be used responsibly while preparing for the Hereafter (Iblees o Adam, n.d., p. 43).
References:
Al-Qaradawi, Yusuf (1960). The Lawful and Prohibited in Islam. (p. 84).
Pervez, Ahmad (2010). Exposition of the Quran. (p. 43).
Pervez, Ahmad (2010). Exposition of the Quran. (p. 1166).
Shafi, Muhammad (2008). Maariful Quran. (Vol .3 pg. 568, 570).