Author: Sayyed Musleh Udden
Fasting and Its Position in Islam (Part Two)
Intermediate beings between angels and animals:
Humans have been created as an intermediate existence between angels and animals, with the contrasting natures of these two beings harmoniously and uniquely combined within them through wisdom and divine compassion.
Humans are a fascinating blend of angelic qualities and divine morals on one hand and animalistic traits and instincts on the other. This combination prepares them for and suits them to the role for which they have been chosen—a role neither assigned to angels nor intended for animals.
This role is the position of caliphate (vicegerency), the trust of responsibility, and the purpose of worship. «وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جَاعِلُ فِي الأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لا تَعْلَمُون» Translation: “And when your Lord said to the angels, ‘Indeed, I will place a vicegerent on earth,’ they said, ‘Will You place in it one who will spread corruption and shed blood, while we glorify You with praise and declare Your holiness?’ He said, ‘Indeed, I know that which you do not know.’” (1)
«إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا» Translation: “Indeed, We offered the Trust to the heavens, the earth, and the mountains, but they refused to bear it and feared it. Yet man undertook it; indeed, he is most unjust and ignorant.” (2)
«وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ. مَا أُرِيدُ مِنْهُم مِّن رِزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ» Translation: “And I did not create the jinn and mankind except that they may worship Me. I seek no provision from them, nor do I ask that they should feed Me.” (3)
The Purpose of Caliphate and Its Necessities
The position of caliphate requires a deep connection between the caliphate itself, the one chosen as the caliph, the place where the caliphate is exercised, and the Divine Being who has appointed the caliph—the One whose authority prevails over him and whose command is enforced upon him.
From the first aspect (the spiritual and celestial dimension), the human being reflects glimpses of divine ethics and the shadows of Allah’s attributes, such as majesty, purity, self-sufficiency, mercy, generosity, kindness, goodness, patience, endurance, strength, dominance, clarity, detachment, security, and peace. Throughout all stages of human existence and across different historical periods, mankind has found joy in these noble qualities, respecting, valuing, and honoring them. Even when individuals lack these virtues, fail to cultivate them, or lack the willpower to pursue them, they still admire and submit to those who possess such qualities, expressing love and reverence toward them.
From the second aspect (the animalistic nature), humans inherit its characteristics and share its weaknesses. This allows them to partake in its struggles and ambitions while effectively managing and leading it. Through this connection, humans can utilize the earth’s resources, enjoy its blessings, and place its creatures in their rightful roles. Consequently, humans were created with an appetite for eating and drinking, an innate tendency toward pleasure and indulgence, and a constant desire for more. They were also inspired with knowledge of industry, civilization, urban life, and the refinement of food and drink.
The Pull of Soul and Body Toward Their Origin
For this reason, humans are composed of both body and soul. The soul constantly draws them toward their origin, reminding them of their purpose, position, and duty. It opens a window to the vast, beautiful, delicate, and pure world from which they originated, stirring their ambitions and aspirations. It encourages them to rebel against the constraints of dense material existence, urging them to break free from the suffocating cage of worldly attachments—even if that cage is made of gold.
The soul inspires a longing for boundless space, urging humans to break the chains of habits, customs, pleasures, and material needs, even if this journey takes months or years. It makes hunger and thirst—despite the abundance of food and drink—appear desirable, to the extent that a person may find greater pleasure in fasting than in consuming the finest meals and drinks. The moments spent with a clear mind, a purified soul, an empty stomach, an illuminated spirit, and freedom from desires are seen as the most valuable, joyful, and fulfilling aspects of life.
Like a bird longing to return to its nest or a fish yearning for water after being taken out of the sea, humans continuously crave such moments. All of this is a function of the spirit instilled within them; a divine trust transferred from the unseen world.
«وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِي» Translation: “And they ask you about the soul. Say, ‘The soul is from the command of my Lord.’” (4)
«وَنَفَخْتُ فِيهِ مِن رُّوحِي» Translation: “And I breathed into him of My Spirit.” (5) Likewise, the body also pulls the human toward its origin and center— the earth—with all its density, attachment, heaviness, and lowliness.
«وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَسْنُونٍ» Translation: “And indeed, we created man from dried clay, formed from black, malleable mud.” (6)
«فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَا إِنَّا خَلَقْنَاهُم مِّن طِينٍ لَّازِبٍ» Translation: “Say, ‘Are they more difficult to create or those whom We have created?’ Indeed, we created them from sticky clay.”
(7) «خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ» Translation: “He created man from dry clay like pottery.” (8)
When the soul weakens or fades away, and its influence diminishes while the body takes control, the human plunges into indulgence in pleasures and desires, becoming like animals in their constant pursuit. In his obsession with them, he reaches the point of madness, innovating in the colors and arts of these pleasures. He disregards the limits of reason, habit, health, medical advice, moderation, and the teachings of the Sharia. All of his efforts, concerns, intellect, creativity, and genius are consumed in the pursuit of showing off, scrutinizing, extravagance, and preparing food to satisfy his appetite, awaken his hunger, aid his digestion, and prepare him for the next meal.
“And a human, who stands at the peak of civilization, urban culture, and the height of knowledge and intellect, becomes like a donkey turning a millstone or an ox plowing the earth, rotating between the dining room and the bathroom.” (9)
Beyond this endless cycle of eating and drinking, he knows no beginning or end, no occupation or effort. As a result, all his desires and aspirations, except for food and drink, disappear. His senses become numb and ineffective, and he has no other concern except earning money to eat and eating to earn money.
The Qur’an beautifully depicts this reality in a way that is more precise and truthful than any other: «وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ» Translation: “And those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their residence.” (10)
This is the natural result of the dominance of the body, which has been freed from the control of the soul and is deprived of prophetic guidance. It is a consequence of submitting to the desires of the self and the body’s pull toward its origin and center.
«وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ * وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ» Translation: “And recite to them the story of the one to whom We gave Our signs, but he withdrew from them. Then Satan pursued him, and he became among the misguided. And if We had willed, we would have raised him up with those signs, but he inclined toward the earth and followed his desire. So, his example is like that of a dog: if you chase him, he pants, or if you leave him, he pants. This is the example of a people who deny Our signs. So, relate the stories, perhaps they will give thought.” (11)
Continues…
References
1. Surah Al-Baqarah, Ayah: 183.
2. Surah Al-Ahzab, Ayah: 72.
3. Surah Adh-Dhariyat, Ayah: 56-57.
4. Surah Bani Isra’il, Ayah: 85.
5. Surah Sad, Ayah: 72.
6. Surah Al-Hijr, Ayah: 26.
7. Surah As-Saffat, Ayah: 11.
8. Surah Ar-Rahman, Ayah: 14.
9. Derived from an article by Professor Abdul Bari Nadwi in the journal “Al-Ba’th Al-Islami.”
10. Surah Muhammad, Ayah: 12.
11. Surah Al-A’raf, Ayah: 175-176.
