الدين الكامل Deen al-Kamil

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The religion of Islam is a way-of-life that is full, final, and complete. At its core, Islam means the total submission to the Will of God that when followed, inevitably leads to upright moral character and a life enriched with virtue, including peace and contentment both in this worldly life and the hereafter. Islam was perfected (as revealed through the life of the Noble Messenger, Prophet Muhammad ﷺ) and was granted to humanity by Allah ﷻ as mentioned in the Quran:

 ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًۭا ۚ  ٣

"...This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion..." 

- Surah Al-Ma'idah 5:3 

This verse is profound as it expresses a guarantee of the excellence of Islam by our Creator ﷻ. It suggests that the adverse outcomes observed in the global Muslim community do not originate from the teachings of Islam rather, they're a reflection of the character flaws of Muslims individually and sometimes collectively. Specifically, those who at best struggle to do good and at worst struggle to discern good from bad. As one separates themself from the Will of Allah ﷻ (worship, obedience and remembrance), their character increasingly reveals a pattern of misconduct that leads to harmful consequences. 

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ٥٦

"And I did not create the jinn and mankind except to worship Me."

-Surah Adh-Dhariyat 51:56

And, the purpose of worship is remembrance of Allah ﷻ:

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ

Indeed, I am Allāh. There is no god (worthy of worship) except Me, so worship Me (alone) and establish prayer for My remembrance.

-Surah Taha 20:14

Consistently and persistently submitting to the Will of Allah ﷻ undeniably strengthens a believer's character, which Allah ﷻ holds in high regard as said to the Prophet Muhammad ﷺ in the Quran: 

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍۢ ٤

And indeed, you are of a exalted moral character.

-Surah The Pen (68:4)

And as reported by Abu Hurayra RA: 

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "I was sent to perfect righteous character."

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ‏:‏ حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ‏:‏ إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الأَخْلاقِ‏.‏
Book 14, Hadith 273

In a world that is increasingly materialistic and filled with distractions that blur the lines of right and wrong, a believer's ability to submit to the Will of Allah ﷻ becomes more and more of a distant possibility. The key to total submission is to seek spiritual purification and connection: 

 اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا

Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha.

"...O Allah, give my soul (nafs) its piety and purify it, for you are the best to purify it. You are its Guardian and Master..."

- Sahih Muslim (Hadith 2722)

Seeking connection with Allah ﷻ is a journey that begins with inspired curiosity. An inspiration that originates from a human's divinely bestowed Fitrah:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ٣٠

So direct your face toward the religion, the upright nature (Hanifan Fitrah) of Allah upon which He created [all] people. No change should there be in the creation of Allāh. That is the correct religion, but most of the people do not know.

— Surah Ar-Rum (30:30)

It is the same curiosity that inspired Prophet Ibrahim A.S to question his father and those around him about the worship of idols. He wondered how such idols could be gods when they were inanimate (that which does not hear and does not see and is of no benefit; 19:42). With sincerity and pure intentions, he sought truth and certainty by observing the natural world to find the Creator of the stars, moon, and sun: 

وَكَذَٰلِكَ نُرِىٓ إِبْرَٰهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلِيَكُونَ مِنَ ٱلْمُوقِنِينَ ٧٥

And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain in faith.

- Surah Al-An'am (6:75)

With curiosity to seek the truth of Allah ﷻ, Prophet Ibrahim A.S. was granted not only guidance but, strength to challenge the falsehood amongst his people: 

And We had certainly given Abraham his sound judgement early on, and Were about him well-Knowing. 

— Surah Al-Anbya (21:51) 

إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ حَنِيفًۭا ۖ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ ٧٩

Indeed, I have turned my face [i.e., self] toward He who created the heavens and the earth, inclining toward truth (Hanifa), and I am not of those who associate others with Allāh."

- Surah Al-An'am (6:79)

Developing an inner curiosity to seek and know Allah ﷻ is a divinely inspired duty that when followed with sincerity and pure intentions leads to truth, understanding, and certainty in faith. It is a moment that originates from within but, can be triggered by external or internal influences such as the love and teachings instilled by parents that leads one searching for more. Or, ignorance and injustices in a society that causes one to question their circumstances or observations in search for the truth. This moment happens in every human whether Muslim or not and with pure intentions and sincerity, those seeking will receive guidance (with permission of Allah ﷻ). As Allah ﷻ says,  

وَوَجَدَكَ ضَآلًّۭا فَهَدَىٰ ٧

And He found you lost and guided [you],

- Surah Ad-Duhaa (93:7)

وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ ٦٩

And those who strive for Us - We will surely guide them to Our ways. For verily Allah is with those who do right.

- Surah Al-Ankabut (29:69) 

وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًۭى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ ١٧

And those who are guided - He increases them in guidance and gives them their righteousness.

- Surah Muhammad (47:17)

The inspiration that enters a person's heart and sparks the curiosity to search and know Allah ﷻ is a powerful gift from Creator to creation.

"And on the earth are signs for those who are certain [in faith]; and within your own selves: Then will you not see?" (Quran 51:20-21)

These verses point to the often overlooked truth that the path to knowing Allah ﷻ is not just through external signs but, also through one's inner self. Which, at the core, is the Divinely bestowed ruh (spirit):

"Then He fashioned them and breathed into them His spirit. And made for you hearing, sight, and intellect..."

- Surah As-Sajdah 32:9

What is the Ruh?

When the Noble Messenger, Prophet Muhammad ﷺ, was asked about the Ruh, it was revealed: "And they ask you about the Spirit. Say, ‘The Spirit is of the affair (command) of my Lord. And you have not been given of knowledge except a little.’” (Qur’an 17:85) 

Although this verse is a reminder of human limitation, it invites a deeper awareness that within every human being lies something of Divine origin, subtly calling the soul back to its Creator ﷻ. Though the appearance of one's spirit is veiled, the Quran and teachings of the Noble Messenger, Prophet Muhammad ﷺ, offer guidance to those seeking spiritual connection with Allah ﷻ and draw closer to Him ﷻ. 

the Arabic word ruh رُوح means spirit but, is a deeply rich multilayered term. It shares an etymological link to the words rawh رَوْح (which means comfort, rest, or cool breeze) and reeh رِيح (which means wind). Due to the linguistic and conceptual depth, the word ruh is not easily translatable. Ibn Kathir quotes As-Suhayili in his tafsir of Surah Al‑Isra (17:85) when referring to ruh: "He stated that it is light and soft, like air, flowing through the body like water through the veins of a tree."  

In tafsir Al-Tabari, a line of poetry by 7th century poet, Dhu al-Rummah where reviving a fire is described as giving it life "with your spirit," meaning one's breath was cited to interpret the phrase "a Spirit from Him" in the following verse: "...The Messiah, Jesus the son of Mary, was but a messenger of Allāh and His word which He directed to Mary and a Spirit from Him...." (Quran 4:171). While acknowledging differences in scholarly opinion, it was said the phrase, "a Spirit from Him," refers to the breath of Jibreel (A.S), which was blown into Mary by God's Command.  Hence, it is attributed to him being "a Spirit of God," because it is a command of God. And, the breath was called "a Spirit" because it is a wind that comes out of the Spirit. 

The link between breathing and the transmission of the ruh is evidenced in the phrase "nafakhtu fihi min ruhi" (breathed into him of My Spirit) in reference to the creation of Adam (A.S)(Quran 15:29). The verse indicates that breathing is the mode through which life and spirit were initiated in humanity. 

 Additionally, the link between wind and ruh is noted in the hadith narrated by narrated by Abu Hurayra saying, "...I heard the Messenger of Allah ﷺ say, "The wind (reeh) is from the Spirit (Ruh) of Allah. It brings mercy and it brings punishment..."'" (Al-Adab Al-Mufrad 906In-book reference : Book 38, Hadith 19:
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ‏:‏ حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ ثَابِتِ بْنِ قَيْسٍ، أَنَّ أَبَا هُرَيْرَةَ قَالَ‏:‏ أَخَذَتِ النَّاسَ الرِّيحُ فِي طَرِيقِ مَكَّةَ، وَعُمَرُ حَاجٌّ، فَاشْتَدَّتْ، فَقَالَ عُمَرُ لِمَنْ حَوْلَهُ‏:‏ مَا الرِّيحُ‏؟‏ فَلَمْ يَرْجِعُوا بِشَيْءٍ، فَاسْتَحْثَثْتُ رَاحِلَتِي فَأَدْرَكْتُهُ، فَقُلْتُ‏:‏ بَلَغَنِي أَنَّكَ سَأَلْتَ عَنِ الرِّيحِ، وَإِنِّي سَمِعْتُ رَسُولَ اللهِ صلى الله عليه وسلم يَقُولُ‏:‏ الرِّيحُ مِنْ رَوْحِ اللهِ، تَأْتِي بِالرَّحْمَةِ، وَتَأْتِي بِالْعَذَابِ، فَلاَ تَسُبُّوهَا، وَسَلُوا اللَّهَ خَيْرَهَا، وَعُوذُوا مِنْ شَرِّهَا‏.‏)

The verses of the Quran affirm that the ruh is from Allah's ﷻ Command and establishes that it is the origin of human life. However, there are other contexts where ruh is used: 

Referring to the Quran itself: an expression of Divine revelation that breathes conviction into the hearts of the believers guiding them to earn the Grace and Mercy of Allah ﷻ.  

"And thus We have revealed to you a Ruh (inspiration) from Our Command. You did not know what is the Book or (what is) faith but, We have made it a light by which We guide whom we will of Our servants. And indeed, you surely guide to the straight path" (Quran 42:52) 

Here, the ruh is the bearer of Divine illumination, described as both revelation and light (nur). It serves as the inner connection through which Allah's ﷻ Guidance penetrates the hearts of the sincere.  

Referring to Angel Jibril (A.S): “The Trustworthy Spirit (Ruh) has brought it down." (Quran 26:193)

Referring to Isa (A.S) son of Maryam: as in the verse, Quran 4:171, quoted above.

Referring to Allah’s ﷻ Assistance and Strengthening: “You (O Muhammad) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger even though they were their fathers or their sons or their sons of their brothers or their kindred (people). For such He has written faith in their hearts and strengthened them with the Ruh from Him...” (Quran 58:22) 

While all of the references above are contextually distinct, they are in some way related to the actual meaning of ruh which is spirit. Therefore, it is imperative to understand that one's spiritual journey begins with recognizing that their spirit is not only a life-giving force but, is the Divine 'blown breath' bestowed by Allah ﷻ as a sacred trust within every human being. A trust that remains in the Command of Allah ﷻ bringing with it the Light of Guidance and inner fortitude illuminating the path back to Him ﷻ. 

Prophet Muhammad ﷺ supplicated:

اللّهُـمَّ اجْعَـلْ فِي قَلْبـي نُوراً ، وَفي لِسَـانِي نُوراً، وَفِي سَمْعِي نُوراً, وَفِي بَصَرِيِ نُوراً, وَمِنْ فََوْقِي نُوراً , وَ مِنْ تَحْتِي نُوراً, وَ عَنْ يَمِينيِ نُوراَ, وعَنْ شِمَالِي نُوراً, وَمْن أَماَمِي نُوراً, وَمِنْ خَلْفيِ نُوراَ, واجْعَلْ فِي نَفْسِي نُوراً, وأَعْظِمْ لِي نُوراً, وَعظِّمْ لِي نُوراً, وَاجْعَلْ لِي نُوراً, واجْعَلنِي نُوراً, أللَّهُمَّ أَعْطِنِي نُوراً, واجْعَلْ فِي عَصَبِي نُوراً, وَفِي لَحْمِي نُوراً, وَفِي دَمِي نُوراً وَفِي شَعْرِي نُوراً, وفِي بَشَرِي نُوراً (أَللَّهُمَّ اجِعَلْ لِي نُوراً فِي قّبْرِي وَ نُوراَ فِي عِظاَمِي) (وَزِدْنِي نُوراً, وَزِدْنِي نُوراَ , وَزِدْنِي نُوراً) (وَهَبْ لِي نُوراً عَلَى نُوراً )

Allāhummaj'al fī qalbī nūran, wa fī lisānī nūran, wa fī sam`ī nūran, wa fī baṣarī nūran, wa min fawqī nūran, wa min taḥtī nūran, wa `an yamīnī nūran, wa `an shimālī nūran, wa min 'amāmī nūran, wa min khalfī nūran, waj`al fī nafsī nūran, wa 'a`ẓim lī nūran, wa `ẓẓim lī nūran, waj`allī nūran, waj`alnī nūran, Allāhumma 'a`tinī nūran, waj'al fī `aṣabī nūran, wa fī laḥmī nūran, wa fī damī nūran, wa fī sha`rī nūran, wa fī basharī nūran. [Allāhummaj`allī nūran fī qabrī wa nūran fī `iẓāmī.] [Wa zidnī nūran, wa zidnī nūran, wa zidnī nūran.] [Wa hab lī nūran `alā nūr.]

O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight light, and above me light, and below me light, and to my right light, and to my left light, and before me light and behind me light. Place in my soul light. Magnify for me light, and amplify for me light. Make for me light and make me a light. O Allah, grant me light, and place light in my nerves, and in my body light and in my blood light and in my hair light and in my skin light.1 [O Allah, make for me a light in my grave... and a light in my bones.] (At-Tirmidhi 5/483 (Hadith no. 3419).) [Increase me in light, increase me in light, increase me in light .] (Al-Bukhari in Al-'Adab Al-Mufrad (Hadith no. 695), p. 258. See also Al-Albani, Sahih Al-'Adab Al-Mufrad(no. 536).) [Grant me light upon light.] (Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 11/118.)

 - Reported by Al-Bukhari 11 / 116 (Hadith no. 6316) and by Muslim 1/526, 529-530 (Hadithno. 763).