The Qur’an says that everything has been created by Allah. He commands anything to happen and that thing comes into being. “He is the Originator of the heavens and the earth; whenever He decrees something He (merely) says: ‘Be’, and it comes to be.” [The Qur’an 2:117]. Obviously, rooh (spirit) is part of the creations of Allah. This has been further clarified. “And they ask you about the Spirit. Say, 'The Spirit is of the Command of my Lord. '" [The Qur’an 17:85]. The Qur’an further informs that all the future generations of Adam were created at a time and made to testify that Allah is their Lord. “And recall (O' Prophet) when your Lord brought forth descendants from the loins of the sons of Adam, and made them witnesses concerning themselves, asking them: 'Am I not your Lord?' They said: 'Yes, we do testify.”'  [The Qur’an 9:172]. Hence it is ingrained in the nature of every spirit entering the body of a baby in the womb of its mother that it is a servant of the Lord, Allah. This is called fitrah (the Nature), the puritan stage of the rooh (spirit). This fitrah may be translated as Islam which implies submission to Allah. Prophet Muhammad (may peace and blessings of Allah be on him) said that every person is born on this nature. Abu Huraira (may Allah be pleased with him) reported Allah's Messenger as saying: The mother of every person gives him birth according to his true nature. It is subsequently his parents who make him a Jew or a Christian or a Magian. Had his parents been Muslim he would have also remained a Muslim. [Sahih Muslim 2659]

The Islamic concept is that the spirit entering into a body is in the pure stage whereas the conditions after the birth -- parenting, atmosphere, education, social interactions, and other trials and tribulations of life -- affect this pure stage. The ideal condition is that man should endeavour to cleanse the spirit of all other impacts which are not in consonance with its original pure condition, so that when death comes, that is when the spirit moves on from this body, it is as near as possible to its original uncontaminated condition. This is the highest ideal of spiritualism which may be called THE SPIRIT SHOULD BE AS PURE AT DEATH AS IT WAS ON BIRTH.

HOW TO CLEANSE THE SPIRIT?

One method adopted by many for keeping the spirit pure is to shun all the requirements of life to the extent possible. This is called monasticism (rahbaniat), wherein all contact with human beings, including parents, children, spouses and other relations, are abrogated and the person goes to live in places where he is alone so that he may perform his prayers secluded and without any distraction. The idea is to avoid all forms of indulgence. Islam does not favour this. The Prophet is reported to have said that there is no rahbaniat in Islam. Abu Umama al Bahli (may Allah be pleased with him), a companion of the Prophet, reported that once they were proceeding on a mission with the Prophet and came across a place with a cave and waterfall. One of them sought permission from the Prophet to stay there and pray to Allah till his death. The Prophet declined and said that he had not come to teach such seclusion from life as practised in Christianity and Judaism.

The Qur’an has commented on such practices of the followers of Jesus, the son of Mary [Isa ibn Maryam (may peace and blessings of Allah be to them)], as their innovation which was not prescribed. “And We placed in the hearts of those who followed (Jesus, the son of Mary) compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the pleasure of Allah. But they did not observe it with due observance.” [The Qur’an 57:27]. 

The Qur’an, on the other hand, presents the most pious and likeable persons in the eyes of Allah those who remain engaged in the requirements of life on earth without losing their sight from the obligations towards the Lord and their fellow human beings. “Men who are not distracted, either by commerce or profit, from remembering Allah, keeping up the prayer, and paying zakah (the prescribed alms), fearing a day when hearts and eyes will turn over.” [The Qur’an 24:37]

Obviously, it is a more challenging job to live a normal life and maintain self-discipline and austerity. The life of Prophet Muhammad (may peace and blessings of Allah be on him) and his companions (may Allah be pleased with all of them) is a testimony of this approach. They lived, traded, married, fought battles and indulged in all aspects of life permitted by Allah. However, their piety and prayers are of the highest order possible for any human being and human society to achieve. This is the perfection of man which Islam vies for. The verse of the Qur’an quoted above prescribes two tasks: remembering Allah and paying zakah. These symbolise two aspects of the required behaviour: duties towards Allah (huququllah) and duties towards fellow human beings (huququlibad).