In Islam there is a clearly defined concept of physical, moral and spiritual conditions of man. The source of these conditions or stages are mentioned in The Holy Quran as three states. The three states are dependent of each other. First state of existence is describes as a “self” that is called “Nafse Ammara”, a self which is ever inclined to evil and is opposed to his attainment of perfection and to his moral state. This is also called a natural state of man where instincts are the way of life. This is a state where human beings are more occupied of satisfying their immediate needs. There is no rationality or logic of actions we carry out like eating, drinking, sleeping, waking, anger and provocation, like the animals. Once a person starts thinking about actions and bring them under the influence of reasoning, purpose and logic, he starts entering into moral states.

The source of moral states in Islam is mentioned as “Nafse Lawwama” i.e. “the reproving self”. It means that this “self” starts asking questions about our actions and try to bring them under the influence of rationality; he enters a moral state of existence. In this state a person can fall back to physical state, repents and then try to come back to moral self. In short, this is the moral state of human self when it seeks to comprehend within itself high moral qualities and is disgusted with disobedience, but cannot achieve complete success.

The third source which should be described as the beginning of the spiritual state of man is called in The Holy Quran as “Nafse Mutmainnah”, that is to say, the soul at rest. This is the stage when the soul of a person being delivered from all weaknesses is filled with spiritual powers and established a relationship with God Almighty without whose support it cannot exist. In this state of existence man is at peace with himself and is in a perfect harmony with the Creator.

As physical state influences moral and spiritual states, the reverse is also true. A spiritually depressed person may show moral lapses which also translates into physical problems. Similarly bad habits become morally depressive and spiritually inhibitive. That is why in Islam there are laws for physical existence, moral and spiritual and the relationships well defined and demonstrated by role models like prophets.