Fathi (Iran), Nazifeh. (1399). Investigating the Relationship between Natural Evil (Corona Virus) and Divine Justice in the Field of Creation and Punishment with the Approach of Islamic Theology and Philosophy. مطالعات فلسفی کلامی, 7(22), 11-39. doi: 025/p-l.2020.4705
Nazifeh Fathi (Iran). "Investigating the Relationship between Natural Evil (Corona Virus) and Divine Justice in the Field of Creation and Punishment with the Approach of Islamic Theology and Philosophy". مطالعات فلسفی کلامی, 7, 22, 1399, 11-39. doi: 025/p-l.2020.4705
Fathi (Iran), Nazifeh. (1399). 'Investigating the Relationship between Natural Evil (Corona Virus) and Divine Justice in the Field of Creation and Punishment with the Approach of Islamic Theology and Philosophy', مطالعات فلسفی کلامی, 7(22), pp. 11-39. doi: 025/p-l.2020.4705
Fathi (Iran), Nazifeh. Investigating the Relationship between Natural Evil (Corona Virus) and Divine Justice in the Field of Creation and Punishment with the Approach of Islamic Theology and Philosophy. مطالعات فلسفی کلامی, 1399; 7(22): 11-39. doi: 025/p-l.2020.4705
Investigating the Relationship between Natural Evil (Corona Virus) and Divine Justice in the Field of Creation and Punishment with the Approach of Islamic Theology and Philosophy
International Multidisciplinary Journal of Pure Life (IMJPL)
PhD Student in Islamic Theology, Department of Theology, Faculty of Humanities, Wisdom and History, Al-Mustafa International University, Mashhad Higher Education Complex, Mashhad, Iran
چکیده
This article has been done with the aim of investigating the relationship between divine justice in the field of creation and punishment and natural evil and for this purpose, theological views and Islamic philosophy about evil have been researched. The results of the two perspectives studied in this research show that the view of Islamic theologians believes that the system of creation is the best system; The primary villain is criminal and non-criminal; The wisdom of non-criminal evil is for the infallible and some of the saints of God to develop and reach higher levels, and the root of criminal evil is human sin; Therefore, there are two groups of people who are afflicted with evil: those who are angered by God, and those who are afflicted by God to punish them in order to prevent them from being afflicted with the ultimate evil. Natural evils such as floods, earthquakes, and disease are among the criminal evils that have their roots in human sins. The results of the view of Islamic philosophers believe that evil is the absence of the queen of good; Relative and transverse evils are not attributed to the divine will in terms of being evil and defects and non-existent aspects, but it is their aspects of perfection and charity that belong to the divine will; Conflict is one of the inherent features of the material world and a necessity of the causal system, and defects and evils have benefits, including providing the ground for human evolution through enduring hardships and calamities and learning from events. Accordingly, coronary heart disease is a natural evil that, according to the first view, includes criminal evil and its roots go back to human sin; Therefore, the punishment and reward of punishment is based on human behavior that God treats human beings according to his justice; But according to the second view, Corona is a relative and transcendental evil that does not belong to the divine will in terms of being evil.
صدرالدین الشیرازی، محمد بن ابراهیم (1410). حکمة المتعالیة فی الأسفار العقلیة الأربعة. بیروت: دار احیاء التراث العربی.
طبرسى، فضل بن حسن (1400). ترجمه تفسیر مجمع البیان. ترجمه حسین نورى همدانى و همکاران. تهران: انتشارات فراهانى.
طریحى، فخرالدین بن محمد (1375). مجمع البحرین. تهران: انتشارات مرتضوى.
فرنوش. غلامرضا. علیشیری، غلامحسین. حسینی ذیجود، سید رضا. درستکار. روح الله. و علیرضا جلالی فراهانی (1399). شناخت کروناویروس نوین-2019 و کووید-19 بر اساس شواهد موجود- مطالعه مروری. طب نظامی. دوره22. شماره1: 11-1.
فیاض لاهیجی، عبدالرزاق (1383). گوهر مراد. تهران: نشر سایه.
