Food Resources and their Transformation - Food Culture and Health in Pre-Modern Islamic Societies - page 200

expressed not by the mere act of offering
food, but by the dispensation and recep-
tion of blessing.

esty, kindness to parents and to children,
honoring one's guests, avoiding harmful
words and glances, and treating others in
a manner in which one would like to be
treated. To these al-Ghazālī adds the vir-
tue of silence and the danger of much talk-
ing. Good manners are of the very essence
of faith, and much literature is devoted to
elaborating on their importance.
Etiquette reached full elaboration in
ūfī literature. The Kitāb al-Futuwwa by
al-Sulamī (d. 412/1021) is a ūfī manual
of etiquette that consists mainly of wise
injunctions and short anecdotes illustrat-
ing the importance of altruism, generos-
ity, and sensitivity to others. Relationships
in the ūfī orders are governed by a lofty
code of ethics and a standard of courtesy
that are essential to traveling the spiritual
path. One must observe proper etiquette
with God, with one's shaykh, with one's
fellow-disciples, with the entire Mus-
lim community, and with non-Muslims.
Al-Qushayrī supplies a number of say-
ings emphasizing the centrality of adab
to faith. Etiquette is intimately connected
with morality (akhlāq) in ūfī writings,
and the Prophet's wife, Āisha, is quoted
as saying, “His morals were the Qurān.”
The Qurān also commends Muammad
as having an excellent character (Q 68:4)
and, according to one adīth, Muammad
said, “I was sent only to perfect morality”.
Shaykh Amad Riwān said, “The people
of God's presence are humble and speak
softly, unlike the people of the world”.

Courtesy and etiquette ( ADAB )
The Qurān frequently enjoins the
practice of courtesy: in speech—offering
greetings (Q 6:54; 24:61), returning
greetings with equal or greater courtesy
(Q 4:86), using gentle words (Q 17:53;
35:10), returning evil with good (Q 23:96;
41:34), arguing with opponents in a
pleasant manner (Q 16:125; 29:46), quiet
speech (Q 31:19); modest behavior (Q 24:
30-31); respect for privacy (Q 24:27);
kindness to parents (Q 2:83; 4:36; 6:151;
17:23; 46:15); and, in general, observ-
ing social conventions for politeness and
moral rectitude ( al-marūf , e.g. Q 3:104).
As important as the giving of charity is
in the Qurān, “kind words and forgive-
ness are better than charity followed by
injury” (Q 2:263).
Given the fact that many pages of
adīth are devoted to adab and most of
al-Ghazālī's four-volume Iyā is conceived
as an elaboration on the etiquette to be
observed by a pious Muslim, little more
can be done here than to emphasize its
importance and centrality in Muslim life.
The Qurān describes the servants of the
Merciful as those who walk lightly on the
earth and return the speech of the igno-
rant with greetings of peace (Q 25:63).
adīths concerning the importance of
good manners are abundant. Among the
virtues extolled here are generosity, mod-

Valerie J. Hoffman