Shiba' (satiety) and moderation in eating

الشِّبَع

Satiety is known in language and in the technical sense. 1 Moderation is a manner of eating, and the most that suits a person is to divide his belly into thirds, one for food, one for drink and one for breath. 1 Some jurists grade eating as obligatory, recommended, permitted, disliked or forbidden; excess above satiety is disliked by one view and permitted by the Hanbalis when it does not harm. 2 For one compelled to eat carrion, all agree that he may take enough to keep him alive, and the jurists differ on whether he may eat to satiety. 2 3

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The Prophetic Era
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Definition

Satiety (shiba') is known both in language and as a technical term. 1

Related term

Batna is the excessive filling of the stomach with food. 1

Moderation in eating

Moderation is a manner of eating, and the most that suits a Muslim is to divide his belly into thirds: a third for food, a third for drink, and a third for breath, on the hadith that no human fills a vessel worse than his belly. Moderation keeps the body light, since satiety weighs it down and breeds laziness in worship and work. 1 This applies to one whom little eating does not weaken; one whom it weakens does best to eat what brings him vigour for worship and a balanced body. 1

Grades of eating

Ibn al-Hajj divides eating into obligatory, recommended, permitted, disliked and forbidden: obligatory is what keeps the body standing for the duty owed to God; recommended is what helps voluntary prayer and learning; permitted is lawful satiety; disliked is a little more than satiety that does no harm; forbidden is excessive eating that harms the body. 2 Al-Nawawi holds it disliked to eat lawful food beyond one's fill; the Hanbalis allow eating much as long as it does not harm, and the disliking of a meal that leads to surfeit is also reported from Ibn Taymiyya. 2 3

Satiety for one compelled to eat carrion

Where the necessity is expected to end, all the jurists agree that one compelled may eat carrion enough to keep him alive and safe from death; that eating beyond satiety is forbidden. 2 They differ on whether one may eat to satiety. The Hanafis, the Hanbalis in their school, and Ibn Habib and Ibn al-Majishun among the Malikis hold that he may take only enough to keep him alive, since after that he is no longer compelled. The Malikis by the preferred view, and Ahmad in one report which Abu Bakr chose, allow eating to satiety, since necessity lifts the prohibition. The Shafi'is hold that if one expects lawful food near at hand, he may take only enough to keep alive; the preferred view is only enough to keep alive, unless he fears death if he stops there, in which case more is allowed and indeed required. 2 3 See the entries on eating, keeping alive, and necessity. 3

People and things also explored

Bone (adhm): purity, use and retaliation· Fleshy growth in the wife's womb and the right to annul (afal)· Grief and worry (al-huzn)· The clot stage of the embryo (alaqa) and the rulings on its loss· Alya (the rump, and its rulings)· Anf (the nose, and its rulings in purification, prayer, fasting and retaliation)· Anthayan (the two testicles, and rulings on them)· Reason as the basis of legal capacity and of the blood-money (aql)

Sources

  1. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.9905
  2. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.9906
  3. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.9907
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islam.museum contributors. “Shiba' (satiety) and moderation in eating”. islam.museum, https://islam.museum/en/concept/shiba-satiety/. CC BY-SA 4.0. Last updated 2026-10-23.

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Related

Bone (adhm): purity, use and retaliation

In the lexicon, adhm is the bone that has flesh on it, plural 'idham and 'izam. Most jurists hold that a human bone is pure, whether living or dead, of a Muslim or not; that a fish bone stays pure after death; and that the bone of a lawfully slaughtered edible animal is pure and may be used. The bone of carrion, or of a non-edible animal, is impure according to the Malikis, Shafi'is, Hanbalis and Ishaq, and cannot be purified; the Hanafis hold it pure, and 'Umar disliked oiling in ivory. On cleansing after excretion with a bone, the Shafi'is and Hanbalis forbid it; the Hanafis dislike it as forbidden but accept that it suffices; the Malikis forbid a carrion bone and allow a pure bone with disapproval. Most jurists allow retaliation for a bone only at a joint, since equality cannot be achieved elsewhere.