One of the most significant epistemic and social issues in the field of politics and governance is the clarification and explanation of the relationship between spiritual health and the relationship between the ruler and Islamic governance. Spiritual health—manifested in the dimensions and levels of the heart, intellect, and soul—constitutes the existential foundation of the relationship between the ruler and Islamic governance. Therefore, describing and analyzing each of these dimensions and explaining their functions within the framework of Islamic governance represents an essential scientific and social necessity. Therefore, the main question of this study is: What is the relationship between spiritual health and the ruler–governance ratio in Islamic rulership according to the Qur’anic verses and Hadiths? The answer to this question has been provided through both transmitted (naqli) and rational (‘aqli) methods. The findings of this research are as follows: Spiritual health has an existential relationship with the sound heart (qalb salim), the refined intellect (‘aql latif), and the chaste soul (nafs ‘afif) of the ruler in Islamic governance. A ruler who lacks health in these dimensions is deprived not only of the necessary but also the sufficient condition for Islamic governance. The efficiency and effectiveness of Islamic governance, as derived from the Qur’anic verses and Hadiths, depend on the spiritual health of both the ruler and the governance system. This ensures that thought, motivation, and action within governance are harmonized and aligned. 3. The three dimensions of a sound heart (qalb salīm), a refined intellect (‘aql latīf), and a soul purified from inner afflictions—such as the inclination toward evil, the embellishment of vices, and spiritual maladies like egocentrism, arrogance, envy, and malice—protect the ruler from deviation in rational administration, decline in his relationship with the people, negligence in resolving their problems, and from characteristics such as elitism, tyranny, and procrastination in taking practical action. 4. The ruler’s spiritual health within the system of governance serves as a driving force for comprehensive scientific and social progress, as well as for creativity in finding solutions to challenges and in resolving the complex and deadlocked issues of society.