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Journal of theAmerican Academy f Religion LXIII/3 ating and Fasting o r od n Sufi radition Valerie J. Hoffman EATING AND DRINKING IN THE QUR'AN AND HADITH ALTHOUGH THE QUR'AN ontains few food laws and prohibi- tions, eating and drinking are mentioned with remarkablefre- quency in the Muslims' sacred scripture. A prominent theme of the Qur'an s that God's goodness is evident through His provision for humanity, that the various ways that God provides sustenance for people and animals are "signs" of His existence that should cause the thoughtful person to believe n Him and be grateful. Peo- ple are repeatedly urged in the Qur'an to consider how God has provided them with animals (5:4, 16:5, 22:28, 22:36, 23:21, 36:72- 3, 40:79), fruits (23:19, 36:34-5), grains (10:24, 32:27, 36:33), and even mastery over the seas (16:14, 35:12) and encourages them repeatedly to eat and drink of the good things God has provided for them (2:168, 2:172, 5:88, 16:114, 20:81). Although a few of the food prohibitions of the Jews are retained in Islam-the eating of pork, carrion, blood, or any animal not slaughtered n the name of God (5:3, 3:173, 6:121)-the Jews are criticized or imposing exces- sive restrictions on themselves evenbefore the revelation of Mosaic law (3:93), a possible reference o the custom of not eating thigh meat around the hip socket (Gen. 32:32). The Qur'an says all the food of the Jews and Christians s lawful to the Muslims, as is the food of the Muslims awful to them (5:5). Gratitude shukr) o God for His provision is one of the main characteristics f the faithful, while unbelievers are characterized, n the typical Qur'anic iterary style of assonance and antithetic parallelism, by ingratitude kufr). Nonetheless, this encouragement o eat should not be taken to excess (7:31), and during the month of Ramadan a fast from food, drink and sexual intercourse was commanded during the daylight Valerie . Hoffman s Associate Professor of Religious Studies at the University of Illinois at Urbana-Champaign, rbana, L 61801.
