کرونا

The educational teachings of the Quran are not only multi-dimensional in terms of subject matter, but also include various social conditions in order to be effective. The purpose of this article is to identify and analyze that group of Quranic teachings, not paying attention to them caused the social and economic problems to become more severe during the Corona epidemic crisis. These verses are evaluated in the context of interpretations of Islamic Denominations. The research method is descriptive-analytical. This article is based on the information collected from the text of the Quran and using subject lists and Quran research software. The findings were organized in three areas: social relations, public health and healthy economy. In general, the Shiite interpretations have an explanatory and justifiable insight into the teachings of the Quran and have tried to explain the rational and scientific reasons for these rulings, and the Sunni interpretations have tried to introduce these rulings to Muslims with a clear and obvious classification. The most important things in the Holy Quran to contain crises like the Corona epidemic are prior preparation, respect for human rights, and individual and collective health.

In "New Disease Studies", different disciplines are combined with their own methods to provide a single framework for understanding and acting on disease. Disease studies are bilaterally related to various sciences. On the one hand, they express and critique the views of each science about the disease, and on the other hand, by trying to see from the perspective of the sick person, they propose new versions of different sciences. Following the creation and expansion of new disease studies, the re-reading of theology from the perspective of disease studies and the reproduction of disease-based theology becomes necessary. It is essential for theologians to first review and critique their theological understanding of disease in all theological fields, including Godology, anthropology, and eschatology (what I generally call "disease theology" in the article), and secondly, they need to introduce disease-based Godology, disease-based anthropology, and disease-based eschatology (what I generally call "disease-based theology" in the article). With the Corona epidemic, new disease studies need to pay more attention to the reproduction of disease theology and disease-based theology. Following the disease theology and disease-based theology in Christianity, this research has been done to eliminate this important shortcoming in Islamic theology.

Relationship with "others" is an inevitable characteristic of people regarding the human nature; hence, existence of "other" and relationship with them is not deniable. Corona disease is a debatable issue in terms of affirming the existence of "other" and confirming otherness. This disease proves the existence of "other" since the "other" is an undeniable truth that may lead to harm or benefit for people. Ethics will be meaningless in the absence of "other" as ethical concepts are manifested in relationship between man and "other." It worth noting that in terms of ethics, the notion of "other" may imply the perception of "other" or attention to her/him. Besides, other meanings may be grasped such as: selfishness, egoism, or escape from "other." What the Corona phenomena shows include proofing existence of "other" in first step and then understanding "other," paying attention to "other," and loving "other." The considerable point is that the case of escaping from "other" also occurs in favor of "other". It is because there might be pure or poor love for "other." Hence, escape from "other" can be interpreted as an escape in favor of "other" or love for "other."

The aim of this study was to investigate the effect of waiting culture education on improving the quality of life, hope and psychological well-being of students during the coronation period. The research method is quasi-experimental with pre-test-post-test design and control group. The statistical population of the study consisted of all students of Tehran Azad University (Electronic Unit and North Tehran). For this study, 60 female students were selected by available sampling method and then randomly divided into four groups of 15 people. The experimental groups were trained in the waiting culture and the control group did not receive any training. The instruments used in this study included questionnaires of hope, psychological well-being and quality of life. The results showed that waiting culture training led to a significant difference in the mean scores of the experimental groups in all three variables of quality of life, hope and psychological well-being. The above results indicate the need to pay attention to the culture of expectation in increasing the quality of life, hope and psychological well-being of students. It is suggested that the waiting culture be taught to students in the form of a workshop.