فَمِنَ النّاسِ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا وَ مالَهُ فِي الْاخِرَةِ مِنْ خَلاقٍ* وَ مِنْهُمْ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْاخِرَةِحَسَنَةً وَ قِنا عَذابَ النّارِ* اولئِكَ لَهُمْ نَصِيبٌ مِمّا كَسَبُوا وَ اللَّهُ سَرِيعُ الْحِسابِ‌ ..

Now some men there are who say: Our Lord, give us in thisworld( good ), but they have no part in the world to come, and others say: Our Lord, give us in this world good, and good in the world to come, and guard us against the chastisement of the Fire! Those, they shall have a portion from what they have earned, and God is swift at the reckoning.. [1]

The point, which should be carefully considered in suchdiscussions, is that the relation and connection of soul and body is so close that the effect of any deviation in one of them is manifested in the other.

Today psychoanalysis has proved that a part of moral andmental deviations are caused by incorrect satiation of corporealand material instincts.

Repressed desires and instincts always emerge as mentalcomplexes. Such complexs are a big problem for ethic scholars, and removing them through the ways available for trainingsouls, usually is not possible. Rather, they should be treated inthe same way that are created, that is, physical instincts shouldbe satiated in a correct manner.

There are a lot of people suffering suspicion, fear, jealousy, pride and hatred and such like vices, and its cause is deprivationand repression in correct satiation of their physical instincts. Thus for being successful, now it is necessary for all ethicscholars and mental trainers to consider both physical andmental conditions for treating moral diseases.

Islam has studied this issue subtly and explicitly says:

[1]Cowsura (2) ,verse 002 to 202