Eat Less

Desires are inseparable from the necessities of human life, and there is a peculiar pleasure in their fulfilment. When necessity and pleasure converge, desires become the centre of our attention. In the fervour and excitement of attaining them, we often forget to ask: do we truly need them? And even when there is a genuine need, we neglect its proper limits. Thus, with regard to desires, we fall into two fundamental errors: first, pursuing them without need; and second, transgressing their proper bounds.

The pursuit of desire is among the greatest weaknesses of man, and it is the root of his afflictions and anxieties. We forget that Shayṭān—our most formidable enemy—misguides us precisely through the avenue of desire. Wisdom demands that we restrain our desires, guard ourselves from the snares of appetites, remain vigilant against the deceptions of Shayṭān, and cut off the very root of our troubles. Yet we fail to do so, for this discipline is not easy.

What, then, is the method of bringing desires under control? How may one free oneself from destructive inclinations—such as the desire for food and drink, sexual appetite, and egotism? And even if a remedy is known, how is it to be practised? In my view, attempting to treat all desires at once is exceedingly difficult, even discouraging. Rather, one should begin with a desire that is comparatively easier to restrain—one whose control can assist in mastering the others.

That desire is the appetite for food and drink. If one learns the discipline of controlling this appetite, the path to restraining other desires becomes easier. There are two approaches to this: an intellectual (ʿilmī) method and a practical (ʿamalī) method.

The intellectual method consists of six aspects, some overlapping, yet separated here for clarity:

First, one must understand clearly that hunger and thirst merely indicate a need for nourishment; they do not determine what one should eat, when one should eat, or how much one should eat. Likewise, thirst does not determine what one should drink, when, or how much. In other words, desire is blind and unintelligent.

Second, since desire is blind, we must employ reason (ʿaql) to guide it.

Third, one should reflect: how long can one endure hunger or thirst without becoming weakened to the point of neglecting one’s responsibilities? One should exercise patience for as long as one can. Indeed, patience (ṣabr) is the master key to all human progress and success.

Fourth, one should consume food that fulfils three conditions: (1) it is ḥalāl and ṭayyib; (2) it is beneficial and nourishing; and (3) it does not compromise one’s dignity—that is, it is neither begged for nor obtained through greed or base desire.

Fifth, one should consult a wise and upright physician to determine, in accordance with one’s physical condition, how many times one should eat daily, at what times, and in what quantity.

Sixth, one must act with awareness of consequences: whatever enters the stomach inevitably affects the body, and these effects cannot be undone. Most illnesses in this world are the result of carelessness in eating and drinking.

The practical method consists of four aspects:

First, one should not eat until genuine hunger is felt—meaning that the body begins to weaken in fulfilling its functions. And one should cease eating while still having some desire for food. Animals eat until they are full; the human being should eat according to need, not to fullness.

Second, one should keep one’s plate small and serve modest portions. If needed, one may take more afterwards. One’s manner of eating should not reflect greed.

Third, one should cultivate the habit of frequent fasting, and when breaking the fast, one should eat less than at the pre-dawn meal (suḥūr).

Fourth, one should avoid free food and minimise attendance at banquets. If one must attend an invitation, one should eat something beforehand so as to eat less at the gathering, and thereafter observe fasting for two or three days.

If these principles are observed, one’s health will improve, one’s life will be prolonged, one will be energetic in one’s work, safeguarded from illness, and Shayṭān will find himself weakened before you.

Finally, it must not be forgotten that eating little is the sunnah of the Prophets (ʿalayhim al-salām) and the way of all the wise. Excessive eating weakens both intellect and heart, renders a person dull and foolish, diminishes resolve, and gradually leads one to be overpowered by Shayṭān—indeed, to become his subjugated servant.

Disclaimer: This article was translated by AI. Original post: https://t.me/DrAkramNadwi/863