According to the view of the believers, it settles there: either it resides there as they believe it subsists with a spatially delimited (mütehayyiz) entity, or, according to the view of those who affirm that it is not spatially delimited and does not subsist with a spatially delimited being, the specific place assigned to the khalifa (vicegerent) in the body is the locus of the command, word, and authority of that khalifa, and the sphere of the application of his rulings. God Most High has established this city of body and corporeal form upon four foundations, which are the ustukussāt (basic elements) and the elements (fire, air, water, and earth, along with their qualities). (Tadbīrāt, 131)
The body, in a sensory (perceptible) sense, is that which is indicated by ishāra (allusion), and it is of two kinds. The first are the incorruptible bodies called ethereal (asīrī); these are the celestial, incorruptible bodies such as the spheres and stars. The second are those that are elemental (unsurī), formed from the combination of elements in the matter of the lunar (moon) sphere, such as plants, minerals, and living beings. The connection of the spirit (rūḥ) with the body is through the first ethereal body, which emanates from the lunar sphere and is the ninth sphere. This is the greatest of the spheres, and beyond it there is no body or star. It is universal, and in its substance is limited only by movement and the acceptance of three dimensions. There is no body closer or subtler to spirituality (rūḥāniyya) than this. For this reason, there is no veil to conceal the light (nūr) of the Creator (Bārī Taʿālā) or to prevent its rising upon it, yet it is not prepared to receive that light or its rising upon it. The light that rises upon all beings only rises upon it in a manner suitable to the light. This light gives existence, life, and form to things according to the degrees to which things are prepared to receive the light. (Rawḍa, 572)
"Fāqa" (hunger) has four aspects: for murīds (aspirants), it is ascetic discipline (riyāḍa); for those who repent (tawba), it is a test (imtihān); for ascetics (zāhids), it is policy (siyāsa); and for gnostics (ʿārif), it is honor (ikrām). (Lumaʿ, 269)
The qualities that should be present in a murīd (disciple) are supported by four traits. The first of these is hunger, the others are sleeplessness, silence, and retreat (khalwa). These restrain the nafs (lower self) and keep it under control. Binding the nafs with these traits weakens its characteristics and improves its conduct. (Kūt, I, 94)
Abū Saʿīd (al-Ḥarrāz) said: The meaning of hunger is a name connected to people. People need to enter into hunger and act with it for many reasons. Some people, when they cannot find something (lawful and) pure, fast for the sake of scrupulousness (warāʿ). Some, even when they find something pure, abstain from it out of asceticism (zuhd), fearing the reckoning of the Hereafter, being stopped for questioning, and the prolongation of their interrogation. Others prefer hunger for the pleasure of worship, to remain alert and light, and see eating and drinking as things that distract from worship, service, and retreat.
Some, due to their desire to draw near to Allah and to know Allah Most High in the witnessing of their qalb (heart), have embraced the reality of modesty (ḥayāʾ). Their station is nothing other than modesty. Such a servant, even while eating and drinking, considers himself in the presence of Allah Most High, believes that Allah sees him, and that this is not pleasing to Allah, and because of this view, may remain hungry. (Kūt, II, 171)
Sahl ʿAbdullah (al-Tustarī) said: When Allah created the world, He placed disobedience (maʿṣiyya) and ignorance in satiety, and knowledge and wisdom (ḥikma) in hunger.
Yahyā Muʿādh (al-Rāzī) said: Hunger is ascetic discipline for murīds, a test for those who repent, policy for ascetics, and honor for gnostics.
I heard my master (Abū ʿAlī al-Daqqāq) say: Someone entered the presence of the shaykh and saw him weeping, and asked him: Why are you crying? He replied: I am hungry. The questioner said: A man like you weeps from hunger? The shaykh answered: Silence! I understood that what He (God) intends from my hunger is my weeping. (Qushayrī, 72)
Yahyā Muʿādh also said: Hunger is light (nūr), satiety is fire (nār). Lust is like wood, it fuels the fire. It is such a fire that you cannot extinguish it without burning its owner. (Qushayrī, 73)
According to some, fāqa (hunger) means eating once every two days, for others once every three days, for others once a week, for others once every forty days, and for others once a day. Therefore, according to the people of ḥaqīqa (inner reality), true hunger is eating once every forty days. This is so.