مجله الهیات تطبیقی
پیاپی 25 (بهار و تابستان 1400)

The present study deals with the natural ecological teachings of Islam and Zoroastrianism in a comparative way and a library citation method, based on two books of the Quran and Vendidad. The Quran's environmental references to nature, in addition to the primary purposes of its verses, such as protecting the environment, forbidding destruction and corruption, and encouraging the proper productivity of divine blessings, to goals with more inner layers. It is necessary to pay attention to God's true ownership of the elements of the natural environment, man's attainment of God's intuition by observing the nature around him, man's attention to the position of his divine caliph, and the preamble of all Nasut's nature to the kingdom of Lahout. What can be inferred in the Qur'an as a way to address environmental teachings are goals such as proving the Creator and the Lordship and proprietary providence of God and the Resurrection, paying attention to the origin of existence and the origin of beings, and encouraging practical attention to Faith and charity in the way of God considering the influence of transcendental and religious factors. There are some teachings in the Zoroastrian religion that directly and indirectly affect the view of the Zoroastrian man towards the environment and its preservation and development, such as respect for nature and sanctification of some important components such as the four elements, and some special animals such as dogs and cows and the importance of agriculture and animal husbandry and giving to clients for any category of creatures such as Amrdad for plants, and also giving direction to the future of the people of Zoroaster based on the prediction of the coming of Sushyans and that the earth in his time will be full of blessings and fertility and growth. The same is true of the promised Mahdi (AS) of Islam. The natural environmental teachings of the Qur'an and Vendidad are essentially common to the denial of corruption and environmental degradation. Sometimes some of these spells appear in conflict with the experimental sciences or the principles of primitive hygiene, such as washing with cow dung as a purification of the menstruating woman and leaving the dead in the crypt or the house of the dead person. However, they have tried to reduce the environmental damage by justifying that the crypt is a place out of reach and enclosed by humans and animals and that the cleaned bones are placed on top of the mountain for vultures. However, there is evidence that some Indian Persians have been involved in this practice, and in recent decades, according to the jurisprudential ruling of the Association of Priests, these forms of adaptation have not been or will not be implemented. Some Zoroastrian scholars also consider such Vendidad teachings to be the result of the distortion of the original Zoroastrian teachings by some priests and Moghans or the natural course of history on ancient texts that must be adapted and separated from the Ghats. In more detail, Vendidad has greatly encouraged agriculture, and with the necessary positive positivism, he has done so by using fruit trees. In the field of agriculture, the Qur'an, by accepting its principle, forbids corrupt agriculture, and since corruption is mentioned in the relevant verses, it also includes environmental degradation. The Qur'an and Vendidad share the position of the agricultural component and its environmental impact, regardless of the conciseness of Vendidad's teachings in this regard. But the tree in the teachings of Zarathustra has a symbolic state. Like the famous dream of Zarathustra about a tree that has four branches of gold, silver, steel, and molten iron. But, in Vendidad, the existence of jurisprudential rulings is in support of trees, and nothing more can be found. The rules of contamination of the tree with bird droppings, which is eliminated by cutting the infected branch is an action that leads to the destruction of tree and plant branches. But the Qur'an mentions some benefits the tree, such as providing fire and ideological use to prove the Resurrection. It also points to other benefits such as coverage, human nutrition, livestock nutrition, oil production, shade, pen, and beekeeping. The breadth of the Qur'an alone is greater than the spells transmitted in Vendidad than the protection of the tree as an environmental component. In the case of death, dumping a body in a river is considered a major crime due to the sanctity of the river in Zoroastrianism, and it has explicitly acknowledged that the body of a dried-up toad pollutes the environment. The Qur'an only mentions the incident of the crow teaching Cain to bury his dead brother, but the details of the burial of the dead and its necessity are given in the Sunnah. One of the benefits of these instructions is to prevent infection and germs and to transmit the disease. But in the Zoroastrian religion, there are buildings called Dakhmah or the Tower of the Silent, which show the gathering place of Zoroastrian corpses. The crypt must be in the mountains and somewhere far away from the environment, but in one case of Vendidad, in addition to the crypt, the dead settlement is also considered the place where the body was kept. This jurisprudential ruling pollutes the environment until the complete decay of the body. In some cases of Vendidad, the originality of the burial site is given to the mountains and desert, not to the crypt. This, in itself, exacerbates the environmental problem of the crypts and extends to the open environment. Water has been praised in Zoroastrianism as Anahita Izad, the great lady of water and fertility. In Vendidad, the lack of water and then the Caspian Sea or Lake Urmia has been discussed as a place for water accumulation. This is the word of the Qur'an which says: We have made all living things from water. However, the significant difference between the Qur'an and Vendidad is that Vendidad talks in detail about the two lakes of the Caspian Sea and Urmia, which shows the incompleteness of the Zoroastrian religion or at least its special attention to the important water centers of the Iranian plateau. Urmia Lake is considered useful for the treatment of polluted water, while the lake has no access to open water and will be the source of pollution when environmental pollution occurs. But the Qur'an often sets out general rules. For example, the Qur'an refers to the role of water in the richness of the plant environment and vegetation for livestock. The land is a place for the benefit of priests and pastures and housing in Vendidad and is connected to agriculture, horticulture, animal husbandry, and housing. The Qur'an has made it clear that the earth is a place of habitation and benefit, and warns against destroying this place. In some cases, the general environmental effect of wind has been described, such as the movement of water by the wind towards the Caspian Sea or Urmia, the movement of water by the wind from the bodies of the dead, to the crypt, to impure liquids. In Vendidad, the environmental impact of water and the wind is mentioned together, but the main cause is the wind, which pours polluted water into the Caspian Sea or Urmia. Some verses of the Qur'an can be interpreted as referring to the winds that pollute the air. Like the word ‘Mussafara’, it means the yellow color between white and black and the dry state that is used in verse fifty-one of Surah Romans. Animals are also one of the most important components of the environment. Vendidad emphasizes the dog and recommends keeping it, and whenever a person kills a dog, his soul and spirit will mourn in the hereafter. The bull is also considered sacred and is considered to be the first creature in the material world to be martyred by Guillaume, Kiomers, and the bull's calf purifies a menstruating woman who has been in menstruation for nine nights. This jurisprudential ruling is one of those irrational and impractical rulings incompatible with human environmental teachings based on avoiding dirt and infection. While in Islam, it has considered far more broadly the rights of animals and their impact on the environment. The Qur'an entrusts all the animals and one day a creature like an animal to God. It seems that Muslim scholars, who believe that the text of the Holy Qur'an is revelatory, can use a comparative comparison between the Qur'an and other sacred texts such as the Avesta and its disputed parts, especially Vendidad, to validate their teachings.

Transition to environmental crises is impossible without changing human attitudes and lifestyles. Accordingly, ecologists have tried to tap into the different sciences to investigate their potential to improve the environment. Theology and religious texts are capable of making such a change. Avesta's text can be examined from this perspective because of its religious and mythical value and the frequency of issues related to ecology. The present study, with an ecological and comparative approach, seeks to examine how Avesta's statements influence individuals’ lifestyles and attitudes.

Theoretical Framework:

The most serious challenge for human beings today is to find a way to protect the environment, which has been severely damaged by human development. Accordingly, finding the potential of religious texts based on an ecological approach to influence human attitudes and lifestyles is the most important task that should be on the agenda of religious scholars. Among them, the Avesta text, on the one hand, due to its late age, has had an impact on later works, especially the works of Indo-European languages ​​that have been written after it in an intertextual manner. The influential aspect of Avesta can be used to change people's lifestyles and improve the environment.

This research is based on the method of collecting library information. The method of data analysis is qualitative and inductive reasoning (from the whole the detail).

Avesta, in addition to its religious value, has a mythical value; therefore, it can be examined with mythological perspectives. One view that can help to understand the place of these propositions in the human mind is Gilbert Durand's view of myths, the application of which, along with Carl Gustav Jung's theory of archetypes, can lead to an understanding of how they work in the human mind.

From an ecological point of view, Avesta can be important in changing human attitudes toward the environment for the following reasons: Avesta is a religious text that also has mythological value. Because of its religious nature, it influences the view of Zoroastrian believers, and on the other hand, because of the mythological value of some propositions, it impacts a wider group of people, especially speakers of Indian languages. The function of mythical propositions, including Avestan mythological propositions, is such that it can affect the human subconscious and psyche due to being archetypal while being influenced by the collective subconscious mind.

 Environmental law is not a science merely related to the experimental sciences and engineering. Ideology and the way to describe ‘man’s relationship with the universe’ possess a fundamental role in policy-making for the environment. All possible measures towards the environment fall into three areas: values (policy-making principles), requirements (rights and duties), and methods (executive methods, technical engineering measures).  Values and requirements are mainly discussed in Islamic environmental law. Methods are also explained in Islam to some extent; however, the nature of methods is the scientific and experimental measures. The present study was conducted using a descriptive-analytical method with a library data collection procedure. Through examining the foundations of monotheistic ontology and relying on the principle of the substantive movement, this study investigated ideological bases, policy-making principles, and jurisprudential rules and regulations concerning the protection and exploitation of the environment. They constitute the three structural layers of the general theory of Islamic environmental law. According to the monotheistic worldview, man is a part of the creation system as well as God’s vicegerent on the earth. For the good of man’s succession, a coordinated and network-like set of rights and duties have been established. God has ordered the balance in the environment and the whole system of creation as a sign of His wisdom and blessing, and any action disturbing this balance is a violation of divine commands and the rights of other creatures and human beings. It is from this principle that one finds the obligation of maintaining environmental health and preventing its pollution. The principle of policy-making is the second layer of Islamic environmental law. It determines guidelines for developing regulations and executive guarantees of Islamic environmental law whose most important ones are the following: ‘the environment and natural resources are trusts at the disposal of human beings’, the entitlement of inhuman elements, the purposefulness of development based on the principle of human succession, environmental justice, sovereignty and universality of the environment, limitation of human power, the principle of environmental caution, and network priority. The third layer of Islamic law is the environment, rules, and regulations. The decrees of jurisprudence are those macro-rules that determine some do's and don'ts in environmental laws and possess a superstructure relationship with foundations and principles. The most important of them include forbiddance of extravagance, forbiddance of oppression over other creatures, observance of expediency, the obligation of environmental commanding to good and forbiddance of evil, and forbiddance of disrupting the social system in the whole system of creation. These rules form the indispensable laws. It is noteworthy that some of these rules or principles such as the principle of precaution or the rights of other creatures to a healthy environment are being planned in international environmental or human rights documents and treaties, such as the Rio or Stockholm Declaration, while these concepts are present in the bases of Islamic environmental laws.

The issues of the afterlife and the reward and punishment of the hereafter of human deeds have always been important theological aspects in different religions. In the Shiite theology, due to the detailed discussion of the issue of resurrection in verses and hadiths, this discussion has been considered by scholars and theologians. Amin al-Islam Tabarsi is one of the commentators of the fifth and sixth centuries AH. He believes that God has determined a special punishment or reward for every action and everyone should be punished for his deeds according to the divine rules. Every reward and punishment is a creation of God, and the verses indicating the independent existence of heaven and hell convey the same meaning. In this regard, the purpose of the present study was to analyze Tabarsi’s ideas regarding the issue of the embodiment of actions. Although Tabarsi does not explicitly mention the relationship between action and punishment, his words require the validity of the relationship between the notions of action and punishment in the hereafter and opposition to the theory of the embodiment of deeds. Among his reasons are: 1) Talking about the existence of heaven and hell in the verses of the Holy Qur’an: He refers to verses from the Holy Qur'an whose appearance gives reward and punishment to God and considers heaven and hell as independent and unrelated to the embodiment of human deeds. Among the verses are: verse 25 of Surah Al-Baqarah, verse 30 of Surah Al-Faslat, verse 68 of Surah Tawbah, and also in the interpretation of verse 51 of Surah Ibrahim and verse 47 of Surah Ar-Rum; 2) The presentation of actions: in the interpretation of Majma al-Bayan, he states that human beings in the hereafter will find the reward of their worldly deeds, while the deeds themselves are annihilated by death and their restoration is not permissible. Rather, God rewards His servants, while there is no trace of worldly deeds left. But, what is clear is that Tabarsi has considered only the outward aspect of actions and their change while neglecting the esoteric and heavenly aspect of actions which has the necessary stability and order. In fact, our actions and deeds are not substance, and according to the rational and philosophical rule of "non-existent existence", what was realized and put on the garment of existence will no longer be annihilated, and therefore human deeds will not disappear with death. Moreover, God says in the Holy Qur’an: “From the knowledge of God, not a particle of what is in the earth and the sky is hidden, and there is nothing wet or dry unless it is recorded and preserved in the Book of Revelation” (Surah Yunus, verse 61). Mystics use theoretical and practical methods to prove the embodiment of deeds and according to explicit religious teachings and belief in inherent monotheism, God is not the creator of evil while hell is evil and attributing it to God is against divine purification. Tabarsi and his associates’ beliefs about rewards and punishments were the product of the intellectual atmosphere of the fifth and sixth centuries AH. He lived in a time when the philosophical system was in the form of Peripatetic and Aristotelian and the theory of categories was considered as the most important principle in the interpretation of the universe. In particular, according to the principles of transcendent wisdom and the union of science and the known world, all our thoughts and actions become one with our soul, which is itself the perfect state of our body. Since the ideal body and soul continue their eternal life after death, all our thoughts and actions will be immortal. Also, according to the transcendent wisdom, our thoughts and actions are of the type of existence and the decline of existence is impossible, so our actions and thoughts are eternal and will be with us in purgatory, resurrection, and the hereafter, and we will see them. And this is the exact meaning of the Qur'anic phrase “showing their deeds” (Surah Zelzal, verse 6).

Buddhism is one of the world's great religions intending to bring about a moral, ideal, and thoughtful living. Buddhism changed the conception of faith by emphasizing meditation and self-knowledge instead of belief and ritualism. Buddhist texts speak of faith (saddha) and confidence in the Buddha as a teacher, which is a necessary condition for the first step on the path. This faith is not, however, regarded as a sufficient condition for salvation, but each person, following Buddha, should seek the truth and experience Liberation through his own personal effort and intelligence; everyone can achieve enlightenment by realizing one’s own Buddha-nature.  The fact that in Buddhism preliminary/initial faith requires some knowledge has raised controversies about the valuation of knowledge above faith, but there is no doubt that the blind and obligatory faith is rejected. Among the various Buddhist schools, Shin Buddhism (Amida Buddha/Pure Land) with a total reliance on Other-power or Amida, and Zen Buddhism in which confidence in Self-power leads to the realization of one’s own true mind, as two models of faith, Shinjin and Chushin, are suggested. In the present study, after analyzing the conception of faith in Buddhist texts, the two models were compared with the Christian faith. Also, the closest words to Saddha in the Pāli Canon, especially Bhakti, have been discussed. William Sessions enumerates six models of faith arguing about some of their features that Shinjin exemplifies or permits  and other features that Shinjin excludes. He also discusses the differences and the structural similarities between the Buddhist faith and the Christian faith. In this regard, Shinjin and Choshin differ from the Christian faith; for example, Shinjin can be considered faith, but the Other-power, as its ‘object’ of faith, is Amida’s not God’s (or Christ’s); and Choshin is not a personal relation, hence, there is no ‘object’ of faith and no external agent-cause of faith. In fact, Choshin is not dependent on the trust of another but is self- relience. However, Buddhist transformation and Christian conversion in terms of achieving one’s deepest-original self, the necessity of faith for the supreme goal of enlightenment in Buddhism and of salvation in Christianity, the Nembutsu (call/think on Amida) and Christian prayer, are similar in many respects. Also, both Choshin experience and Christian-faith experience are essentially supernatural with a deep and lasting authority as regards their transcending causality.

 The existential argument in contemporary Islamic philosophy has been criticized on the basis of one of the initiatives and innovations in this philosophy. This innovation is about discussing propositions and their division and the condition of contradiction. This critique is more concerned with Anselm's argument. But it also includes other narratives of the existential argument, especially Descartes. Javadi Amoli, one of the commentators and followers of Sadr al-Muta'allehin of Shiraz, made a relevant criticism. The main aim of the present study is to analyze Javadi Amoli's critique of the existential argument, in addition to the author's critique and evaluation. One of the authors' critiques and evaluations has also been proposed and criticized by the author of this study. Although the aim of this study apparently has two components: the author's evaluation from Javadi Amoli's point of view and the author's evaluation of one of the author's critique of Javadi Amoli, this duality is purely apparent and the research problem is the same. The study confirms Javadi Amoli's critique of the existential argument based on the difference between the two predictions. As a result of this evaluation, the extent to which this critique needs to be reviewed and, at the same time, its resilience to criticism is explained.

After the outbreak of the two world wars and the creation of the Nazi state in Germany in the twentieth century, Christians could no longer hope for the fulfillment of Christian hope here on earth. By demythologizing the doctrine of eschatology, Rudolf Bultmann (1884-1976) offers an existentialist reading of this doctrine that reconciles Christian faith and reason and provides an answer to this theological dilemma. In this study, the issue of Rudolf Bultmann’s eschatology in Christian theology is evaluated in light of three of his works, namely New Testament theology (1951), History and eschatology: The presence of eternity (1957), and Jesus Christ and mythology (1958). The basis of Bultmann’s eschatology lies in demythologization and existential theology. As Bultmann presents his theory, he emphasizes that demythologization does not mean a rational explanation of the Bible’s teachings but rather the release of God’s message from New Testament myths. Based on the historical critique movement, he saw the Christian eschatology as influenced by Gnostic, Stoic, Persian, and Jewish stories of salvation. Bultmann believed that ‘the eschaton’ was a mythical concept. In the same way that God’s transcendence has been expressed through the myth of ‘high spaces’, it has also been expressed through the myth of ‘end times’. Therefore, He is so sublime that we cannot attain Him until the end of time. According to Bultmann, the demythologization of the doctrine of eschatology began with Paul’s view, and more specifically with John’s, with two components. ‘Spirituality’, which holds that we can be under the grace of God in the present while experiencing eternity at the same time; ‘dialectic of present and future’, that is, the present is intertwined with the future. As God’s kingdom is realized in the present, , the domination of His purposes on earth will be realized in the future. The first step Bultmann took in demythologizing the doctrine of eschatology allowed him to present his reading of it in the next step, drawing on the philosophy of existentialism. Bultmann believes that history has enormous significance for eschatology. He contrasts two views of history: the first is historicism, ‘historisch’, in which future events are reduced to predictable, determined events. The second is Bultmann’s pseudo-history, ‘geschichtlich’, which signifies the narrator’s own worldview on history. Such view of history leads Bultmann to the critical point that “life decisions do not have a historical determination, although they have historical consequences”. A person’s existence is contingent on his present decision, and acceptance of this fact requires embracing the paradox of the Christian faith. On the one hand, a Christian believer has passed through his past (old soul) with his faith. On the other hand, the believer in Christ is still surrounded by the past because he has not yet been saved and is waiting. Man is unhappy with his present circumstances, and the gap between possibility (the future) and the present causes him implicit sorrow and anxiety. If he loses sight of his distance from the world, he will seek self-centered (and, of course, impossible) security instead of truth. Bultmann believes that the only way to overcome insurmountable anxiety is to realize authentic existence, and this can only be achieved through Divine mercy. Eschaton is the realization of this authentic existence. Authentic existence in its faith finds a transhistorical perspective and transcends the material insecurity of the world. In Bultmann’s eschatology, faith precedes the eschaton, and eschaton creates the Christian faith. This interconnection is the dialectical relationship between faith and eschaton. After World War II, Bultmann played an irrefutable role in the transformation of Christian eschatology, and his eschatology could serve as a frame for the reconstruction of Christian faith and eschatology within modern categories. Nevertheless, in three respects, his eschatology is reductionist. First, it is human-centered and establishes an ontological distinction between ‘nature’ and ‘man’. In practice, this degradation would undermine human responsibility towards nature. Second, this eschatology is individualistic and ignores those who suffer collectively, especially the oppressed classes. God, faith, and eschaton are ‘personalized’, according to Bultmann, and there is no such thing as a ‘universal God’ or ‘universal salvation’, Third, his personal eschatology is an existentialist hope that ignores the limitations of the human body and, in particular, the classical issue of Christian eschatology, namely, the hope of life after death.

The main purpose of the present study is to investigate the effect of the 'other presence' on the 'meaning of life' in the thought of Mawlana Jalaluddin (Rumi), which has been addressed with a descriptive-analytical approach. Rumi's thought, in the mystical position of the Sufi sect, is essentially a non-separatist and unifying approach. The basis of his thought does not completely reject the presence and influence of the 'other' which is called 'another' in Eastern mystical thought, but it considers the level of matter as meaning. Rumi considers the other presence intertwined in finding and realizing the meaning of a relative life and in close connection with the love of God. By another classification of 'Heaven other' and 'Hell other', he has clarified his opinion and explained the central offer of his reflections on the relation between the meaning of life and the presence of the other in such a way that only in a romantic relationship with heaven other, the most original meaning of life is realized. Regarding the meaning of life, Rumi goes beyond the limits of naturalistic thought and agrees with the approach of meaning discovery. Finally, the culmination of the connection between the meaning of life and the presence of the other in his belief is that discovering the meaning of life begins at the lowest level and manifests itself in a romantic relationship with the 'transcendent other', God, in its highest form. Rumi, by telling educational anecdotes and allegories in the form of poetry and prose, repeatedly warns man against talking and associating with the other and considers him a cause of misguidance and alienation from man, while self-knowledge and self-remembering is the first and most basic principle that man needs to know the other and also to discover the meaning of life. In the analytical course of Rumi's views on the subject of research, it is clear that in Rumi's view, 'meaning' is a real and objective thing that is present in the world and, contrary to the views of atheist existentialists, is not made by human fear and loneliness. Rather, there is meaning in life and it must be found. In this sense, he is in the group of those who believe in the theory of 'discovering the meaning of life'. Regarding the meaning of life, Rumi believes that in order to properly understand what the meaning of life is, we must have self-knowledge and make self-knowledge the first step in the search for meaning because it is only then that we realize our human value and status and manifest ourselves as the universe and God. At this level of knowledge, we are not preoccupied with superficial and transient pleasures, and we find the way to the meaning of life, which is to attain divine love. It is noteworthy that such a goal cannot be achieved without the 'other' because unity and oneness are absolutely impossible in the material world. In addition, our perception of 'self' is the result of the interaction of 'self' with 'other'. If we accept the 'other' as a subject like the 'self', we can experience his meaningful presence in life. Thus, the presence of the 'other' is an essential factor in the knowledge of the 'self' and seeks to know what the 'meaning of life' is. Mawlana Jalaluddin has also defined the types of relations between 'self' and 'other', not all of which are equally constructive, but 'others' are valued differently from Mawlana's point of view, and some of them may even be considered as the cause of damage and the cause of crises exist in man and society; like what was previously referred to as 'hell other' and Rumi also calls them cannibals and warns against associating with them. In fact, Rumi's other levels can be examined from two perspectives. 'Other' means other than 'self' and in another sense, 'other' as 'self'. Rumi classified the other as 'hell other' and 'heaven other' in a general way. The other is an identity that has forgotten the true homeland of man and the inner originality and has remained in the most superficial layers. In relation to the 'I', he also seeks the object and the possession of the ‘I’, and the relation between the 'I' and the other is constantly defined in the same cycle. In contrast, the other in relation to the mirrored 'I' seeks to self-consciously and transparently identify the 'I'. In this relation, the parties to the relationship do not seek to possess each other, but to fly to the other in order to open up to the world of meaning in their existential evolution. Thus, the meaning of light life is the result of relation with heaven other, and the meaning of heaven life requires the presence of heaven other. Rumi introduces 'love' as the meaning of life, which is the result of the romantic relationship of 'self' with 'other' of the same type, that is, heaven. The main teaching of his mystical thought is that loving human beings is both the source and the result of loving God. In other words, loving people is a manifestation of loving God. Love of God as the genuine 'other' causes man to enter into a loving relationship with the universe, to break down the barrier of 'self' and to reach beyond it. Therefore, for Rumi, love is the meaning of life and the driving force of creation.

Some similarities in the elements and components of the story of Adam (AS) are about Adam's rebellion, the relationship between Adam's descent and his caliphate, the divine covenant, and the divine names. The questions that arise in the mind of the audience and interpretations reveal the need for a hermeneutic analysis of this issue. Meybodi and Gonabadi have deciphered the similar, symbolic, and cryptic themes of Adam's story with a mystical approach. The reason for choosing these two interpretations  is that both of them by using  mystical interpretation and  the cryptographic language have tried to clarify some ambiguous elements of this story. The story of Adam is full of secrets and mysteries addressed  in  past commentary books with different interpretations. The Quranic interpretations choose various approaches such as rational, narrative, ijtihad, mystical, etc. Among them, mystical interpretations in terms of hermeneutic approach and the use of symbolic language have been more powerful and attractive in clarifying the semantic ambiguities of the verses. Among these interpretations,  the interpretation of Meybodi’s Kashf-al asrar and Gonabadi’s Bayan-al Saadat fi maghamat-al Abadat could be mentioned In the present study, we deal with the interpretable elements of the story of Adam (AS) in the above-mentioned works. In this qualitative study, the data were collected using the content analysis method. From a hermeneutic point of view, Meybodi and Gonabadi, while expressing various meanings of the divine names and words, by expressing their depth and mystery have provided the audience with a way to offer other interpretations and, based on modern hermeneutics, consider the final meanings impossible. However, they have not explicitly stated this. In the mystical interpretation of the similarities of the story of Adam (AS), Gonabadi takes an approach which focuses on  ijtihad and reasoning while  Meybodi uses  a tasteful approach  with a mystical and romantic tone. Both commentators have tried to find an interpretation of Adam's rebellion or infallibility, but in all the verses of Adam’s story, it seems that the prohibition of eating the fruit of the tree was for the sake of guidance and benevolence. Meybodi considers the divine names as subtle points or the secrets of God which have been entrusted in the heart of Man by the command of God, and no other being is worthy of carrying the divine trust. Yet,  Gonabadi believes that the divine names are in Adam’s intelligence. In the Holy Qur'an, a combination of traditional and modern hermeneutic approaches can be seen. In similar verses, on the one hand, the knowledge of the intention of the author, who is God, is important;  on the other hand, it is not possible to reach the final meanings because the celestial text originates from a vast and infinite source of knowledge which is not limited.

 God created man in the most beautiful form, with the healthiest body and the best form; the Holy Qur'an describes human creation with the word ‘Ahsan’ and according to this meaning, there is no defect in his creation. Thus, it is necessary for him to take care of himself and maintain his health, but during his life, he faces diseases and calamities that can be a test for man, an awakening from negligence or atonement for sins. This study, with reference to verses and narrations, while stating the origin and causes  of diseases, and treatment of diseasesinvestigates the educational role of diseases for human beings according to the Qur'an. It aims to recognize the educational view of the Quran on diseases, especially with regard to emerging phenomena and diseases such as the prevalence of Coronavirus. The study has used a   descriptive-analytical method using . It seeks to answer the following question: Do the Qur'an and hadiths have a view on emerging phenomena such as the corona?   The Place of Man in the Qur'an and its Educational Role One of the important features of the Qur'an is its educational character as many of its verses are in the position of educating human beings. By contemplating the word of education and the verses that depict the image of a grown man, one can see  a human being who has reached the peak of perfection (Shams: 9-10) (Al-Aali: 14) (Fatir: 18). Another reason is that the mission of the prophets is the purification of the self(Al-Imran: 164). Causes and Diseases according to the Qur'an: 1. Tests: Diseases can be a kind of test for humans. The testing of servants is one of the traditions of God Almighty. “We will certainly test you all with something of fear, hunger, and loss of property, souls, and fruits and give good tidings to those who persevere” (Baqarah: 155). This divine tradition is never closed (Tabatabaei, 2014). The spread of the coronavirus at this rate of infection and death of people could be considered one of the tests of all human beings. It has expenses, it has death, it also needs patience. As such, it could be considered as one of the examples of this noble verse. 2. Awakening from negligence: Some diseases are a factor in getting back a person to the right path and awakening from negligence. Negligence is always one of the causes of falling and one of the obstacles to human development towards happiness and education. It could be very constructive and instructive. God Almighty says: “O man! What has deceived you about your generous Lord?” (Infetar: 6) or says: “We have certainly sent [apostles] to nations before you, then We seized them with stress and distress so that they might entreat [Us]”, (Anaam: 42). There are subtle references in the words of the Innocents. 3. Atonement for sins: Sometimes God Almighty afflicts people with hard or easy accidents, calamities, and diseases in order to eliminate the effects of sins, to wash away part of the sin of sinners in the world before death, by his grace and mercy, so that they will not be afflicted with painful torments in the Hereafter.   Causes of Diseases in the Qur'an 1. Nature: According to the system of cause and effect that governs the universe, if someone does not provide the necessary conditions to face natural disasters and diseases, he becomes vulnerable and subject to accidents and diseases. As the Qur'an says: “Indeed, Allah does not wrong people in the least; rather, it is people who wrong themselves” (Younus: 44). 2. Satan: In the Holy Qur'an, God attributes some ills and diseases to Satan  )such as  the cause of problems for Prophet Ayyub (AS)(. Because Satan caused difficulties for him, hardship is attributed to him. Here, the origin of the disease can be attributed to the devil because it tempts and causes his pressure, and it can also be attributed to God. The main cause of such calamities for Ayyub and giving permission to the devil does not invalidate natural causes. Natural causes are  along with the causes, not across them (Tabatabaei, 1992, p. 574). 3. Man: Some verses of the Holy Qur'an attribute the origin of sins and diseases to man : “whatever ill befalls you is from yourself’’ (Nessa: 79). 4. God: The Holy Qur'an attributes the creation of everything (good and evil) to God: “Say, ‘All is from Allah” (Nessa: 78). Based on the above, all the phenomena of the universe can be attributed to different causes;; at the same time, the cause could be attributed to God Almighty.     Results The results of the present study are as follows: 1. The Holy Qur'an, in general, introduces physical diseases, including what they are called and when they afflict human beings and provides verses in terms of their origin and philosophy of emergence as well as ways to cure them. 2. The Holy Qur'an considers diseases as one of the factors in human education and considers how to deal with diseases and their role in human education. 3. The Holy Qur'an and hadiths have not just limited the illness to physical ones but have also  paid attention to psychological aspects. 4. The Holy Qur'an, in accordance with the disease, has given material and spiritual advice for the prevention and treatment making the divine duties lighter for the afflicted 5. Physical illness can have educational and spiritual effects for the patient. Iit is looked at as a type of divine test, it can pave the way for awakening from the neglect and atonement of his sins.. This attitude could bring relief and peace of mind for patients.

 The contribution of the research aspect to education is based on its being successful in providing qualified and innovative education. This principle is evident in theology and philosophy disciplines. To write valuable research papers, proper educational and systematic planning is of importance. Online or distance learning means that students are spatially distant from their professors and communicate indirectly. In this training, the interaction between students and teachers is done through technology and the design of learning environments can have a significant impact on the results of such learning. The Corona pandemic has forced us to resort to new educational mechanisms in all disciplines including theology and philosophy. In the present study, an attempt is made to run a survey to assess do's and don'ts, and opportunities as well as threats we have encountered. Although much research has been done on the philosophical and theological issues surrounding Corona in the short term, what has been explored in this study is the issue of teaching philosophy and theology in this period – an issue not addressed so far. For this purpose, the following two research questions are addressed: 1) what are the processes of online teaching?; and 2) what are the aspects of online education concerning philosophical and theological issues? The participants of the present study were students of philosophy and theology. To answer the first research question, the data were obtained from a total of 270 students and the answers of 157 students were categorized and analyzed to fulfill the second question. The results of the study regarding the first research question showed that if the role of the students is properly explained to them at the level of attitude, influence and motivation, perceived behavioral control, and cognitive engagement (which are all cognitive components in education), online education could have a positive effect. As a result, the quality of the educational performance of students could increase. Regarding the second research question, specific philosophical-theological issues were investigated. The results were categorized in the following five groups: 1) growing the existential views, 2) improving the issues related to the meaning of life, 3) the crisis of political and managerial philosophy (like health and economy), 4) accepting the newly-developed sufferings by human (referred to as Heavenly tests), and 5) the socio-governmental aspects of Corona.

According to Imam Khomeini's philosophical view, which is influenced by the principles of transcendent wisdom and Avicennian Philosophy, the Corona Virus does not interfere with the bestness of the whole system of existence. In addition, the plenary goodness and the little evil are necessary in conflict with the roles in the material world. The bestness of the whole system of existence can be proved byburhān al-limmī(demonstrative proof) and through the sovereigntyof its cause in perfection and similarity of the cause and effect in immutable attributes. Susceptibility to illness can be either high or low and is effective in being affected by the Corona Virus.  Accordingly, susceptibility to the Corona Virus precedes being infected by this virus in terms of perfection and dignity and is considered evil. In contrast, being physically strong and healthy and the resistance of the body against diseases are viewed as good and are posterior to health and wellness in terms of perfection and dignity. The public attention to the injection of the Corona vaccine in order to increase their wellness and immunity is an indication of perfection and dignity. In Islamic mysticism, to identify the status and origin of evil, it is necessary to  understand the Divine Names. One gets infected by Corona Virus as a result of a defect in his immune system. This physical defect stems from susceptibility in spite of immutability. It is originated from the manifestation of the Glory Names of God in the realm of Divinity. The Glory and Beauty Names are manifestations of the Greatest Name of God, and the manifestations of the Divine Names are the essences of the Divine Names or the inherent attributes of God. In order for the Divine mercy to overcome the Divine wrath, the Glory Names should be prior to the Beauty Names. This is the prominence of goodness over evil in the world of manifestations. One of the Beauty Names of God is ‘Salām’, the manifestation of which requires the absolute goodness of the world. On the other hand, in any Glory, there is beauty hidden, and in any evil, there are some wisdom and benefits. The mystic, at the station of unity of the Names, does not see the multiplicity of the Glory and Beauty names. Rather, he views all the Divine Names united in the Greatest Name of God. Furthermore, he does not consider one Name superior to another. For him, illness, health, poverty, and wealth are the same. In the spread of the Corona Virus, there are some benefits including strengthening the self while one experiencing patience, supplication, and disconnection from the material world, enlightenment of the self, salvation, paying attention to the Hereafter, welcoming Prayer and worship, as well as the reward and punishment in Hereafter, which are in line with Imam Khomeini's teachings. Moreover, the improvement of the environment and reduction of pollution increased identification and faithful contributions, and prosperity of some professions are some of the positive consequences of the COVID-19 Pandemic. Compensation is a religious view that is consistent with the Divine Justice in the world and Hereafter. The compensation of the defects in the worldly blessings is explained by the benefits received in the Hereafter. This view is the most effective epistemological remedy which is generally presented by Imam Khomeini in the tribulations and can be generalized to the Corona-related problems. Praying comes along with making an effort to achieve the results. Hardships could make a  person strong and make him/her try harder to get out of the problem. Most successful people have experienced failures from which they have learned something. The COVID-19 Pandemic provided an opportunity for the Iranian officials to improve the health care structures, try to make the Corona vaccine, and gain more experience. A wise man views the arrangement of the Universe based on causality. Therefore, he tries to observe the health protocols. In case he gets infected, he refers to physicians – as one of the means of divine healinf-  to receive treatment and follows the medical instructions.