Al-Ghazālī’s Iḥyāʾ ʿulūm al-dīn, or the Revival or Revitalization of the Religious Sciences is widely considered to be his magnum opus. Spanning forty volumes and thought to be the most cited text in Islamic literatures following the Qur’ān and Sunnah, there is no shortage of scholarly engagement with its eclectic content. While there has been deep engagement with the oeuvre’s eclectic content, there has yet to emerge any thorough reading of Al-Ghazālī’s writings on eating and on food. Some might wonder why such an isolated reading is desirable in the first place, particularly in the context of an intellectual tradition such as the one from which this very page emerges: a place where questions of eating, of food, and of nutriment are characterized as trivial, base, demeaning, feminine, and of little consequence. This paper suggests that not only are questions of food and eating considered by Al-Ghazālī to be fundamental to the extent that they merit their own discrete volume (Kitāb ādāb al-akl), but they also are present throughout the entire series: Kitab asrār al-zakāt, Kitab asrār al-siyyām, Kitāb al-halāl wa'l-harām, Kitāb ādāb al-ma'īsha wa-akhlāq al-nubuwwa, and Kītab kasr al-shahwatayn. This presentation’s objectives are thus two-fold: first, to clarify the meaning, importance, and extent of questions of eating (food and other things) in Al-Ghazālī’s Iḥyāʾ. Second, and following the aforementioned excavation of his ideas of food and eating, to demonstrate the opportunities for comparison it provides with modern epistemologies of food and eating. To those ends, the presentation is organized in three parts. First, it offers a close reading of Kitāb ādāb al-akl and other texts in the series in which Al-Ghazālī pays special attention to questions of food and nutriment to demonstrate why questions of eating and food are never, strictly speaking, only about eating and food. Second, it presents Brillat-Savarin’s nineteenth-century Physiologie du goût and its novel epistemology of eating. Third, and finally, it asks how these two imbrications of eating and knowledge make possible or foreclose modalities of sociality and political praxis.