Etiquette of Eating and Drinking

After completing the section on acts of worship (Rubʿ al-ʿIbādāt) in al-Ghazālī's four-part masterwork Iḥyāʾ ʿUlūm al-Dīn, the study turns to the second major section: "Customs" (Ādāb). The first chapter of this new section—etiquette of eating and drinking—concerns the most basic act a person performs each day for survival. The analysis emphasizes that what one eats is a "tactic" (reflection) of the person, that managing the body is regarded as the foundation of all other processes of management, and that discipline in eating and drinking is a prerequisite on the path to God-consciousness (taqwā).

1. Management of the Body and the Concept of Justice

In Islamic philosophy and from al-Ghazālī's perspective, the body is viewed as a "trust" and a "mount" in which the soul dwells.

The First Domain of Management: The first and most important thing human beings are responsible for managing is their own body. It is regarded as inconsistent for one who cannot manage his body properly to aspire to manage others.

The Term ʿAdāla (Justice): The balanced management of psychological and biological relations within the body is called "justice." Keeping desire (shahwa)—appetite of stomach and sexual desire—at a minimum level is a need; yet when this need turns into uncontrolled cravings, the mechanism of justice is broken.

The Mount Analogy: The body is likened to a mount; if it is left entirely hungry it stops on the road, but if it is overfed (driven hard) it grows sluggish and loses its function.

2. The Relationship Between Food and Spirituality

Eating is not merely filling the stomach, but a process of preparing the soul for righteous deeds.

Prerequisite of Righteous Deed: In the Qur'an, the command to eat clean things and the command to perform righteous deeds come one after another. This shows that one's relationship with eating and drinking must be right in order to become a right human being.

Sensitivity to the Lawful Morsel: It is stated that a body nourished by the unlawful will be strained in obedience to God and will drift away from prostration. The root of listlessness in worship often lies in flaws in the source of nourishment (disliked or unlawful elements).

Worldliness: Change at the table is the beginning of worldliness. When food turns from a need into an element of pleasure and delight, control mechanisms weaken.

3. Biological and Characteristic Effects

Eating habits shape not only individual health but also social character.

Gut–Brain Relationship: The density of neurons in the gut—what modern science calls the "second brain"—affects how a person views the world.

Food's Effect on Character: It has been observed that consumed foods (for example, certain types of meat) affect the temperaments of societies.

Fear of Hunger and Obesity: One of the underlying elements of obesity is said to be the historical fear of hunger and the drive of "loss."

Key concepts

The Body as a Trust: The body is a trust given to a person without recompense. The first and most important thing a person is responsible for managing is his own body. One who cannot manage his body properly cannot claim to manage others.
The Term *ʿAdāla* (Justice): In Islamic philosophy, "justice" means the right management of the relation between soul and body, keeping desires (such as appetite of stomach and sexual desire) at the level of minimum need.
The Relationship Between Worship and Energy: To perform righteous deeds one needs a healthy body; for a healthy body one needs proper nourishment. In this context, every morsel eaten with right intention is a means of worship and reward.
Gluttony: Devotion to the stomach; being devoted to the throat.
Rubʿ al-ʿIbādāt: The first quarter of *Iḥyāʾ ʿUlūm al-Dīn* devoted to acts of worship.
*Bidʿa*: Practices not originally in the religion but added later and disapproved.
*Mustaḥabb*: Good deeds whose performance brings reward but whose omission does not entail sin.
*Muttakī*: Reclining or leaning back (a manner of sitting). A style to be avoided while eating.
*Tanwīr*: Radiance, illumination. Used for the beautification of deeds and character.
"Rent for the Teeth": A traditional expression for the gift the host gives the guest after a meal.
*Taṣannuʿ*: Affected gestures, ostentation, and show.

Study questions

Into how many parts did al-Ghazālī divide Iḥyāʾ ʿUlūm al-Dīn?

Into four parts. Etiquette of eating and drinking appears in the second part, "Customs" (Ādāb).

What is the spiritual benefit of washing the hands before eating?

It reduces poverty and increases blessing.

What did the Prophet Muḥammad (peace and blessings be upon him) define as "the most evil vessel"?

The human stomach.

What does the concept of "justice" at a meal express?

It expresses managing the relation between soul and body correctly and keeping appetite (shahwa) under control.

What does "yev yeya" at the table mean?

It means constantly pressuring the guest by saying "eat," and this behavior should be avoided.

What is the warning of destruction regarding bread?

There is a Prophetic report that a people's destruction will begin with disrespect toward bread.

What is mentioned as the greatest bidʿa that arose after the Messenger of God?

Men being pot-bellied (devoted to the stomach and carefree).

Which organ has been described as the "second brain" and said to affect character?

The intestines.

What is the common mistake made in the meal supplication?

Combining supplications made at different times into long ceremonies and themes unrelated to the occasion (such as the conquest of Istanbul).

What is the ruling on beginning a meal with salt?

It is an encouraged practice regarded as beneficial for health, but it is neither obligatory nor necessary. ---