The coronavirus pandemic has become a defining event of our times. There is no “ normal” in our lives today. Everything has changed. For nearly a year, we have all been affected by the disease in one way or another. The purpose of this article is to try to enlist the power of economics to help understand some aspects of the coronavirus pandemic. The pandemic has not just been a public health disaster. It has also caused an economic disaster. The disease has caused significant rises in unemployment and drops in Gross Domestic Product around the world. In the longer-term cost is that a large number of people, mostly women who are mothers, appear to have been leaving the labor force altogether. In discussing policy responses to the pandemic, we can distinguish between two different classes of responses: one addressed to the health issues raised by the pandemic; the other addressed to the economic issues. An important point to bear in mind is that the health and economic policies are related.

For a century, two new viruses per year have spilled from their natural hosts into humans. The MERS, SARS, and 2009 H1N1 epidemics, and the HIV and coronavirus disease 2019 (COVID-19) pandemics, testify to their damage. Zoonotic viruses infect people directly most often when they handle live primates, bats, and other wildlife (or their meat) or indirectly from farm ani-mals such as chickens and pigs. The risks are higher than ever. Here, we assess the cost of monitoring and preventing disease spillover driven by the unprecedented loss and fragmentation of tropical forests and by the burgeoning wildlife trade. Currently, we invest relatively little toward preventing deforestation and regulating wildlife trade, despite well-researched plans that demonstrate a high return on their investment in limiting zoo-noses and conferring many other benefits.

This article aims to compare the foundations of the post-pandemic economy and its impact on health equity, according to Labonté with the economics theory. The methodology developed is based on bibliometrics analysis, the documents, and specifications for a cluster of concepts, allowing deepened exposure of Labonté, complementing with the latest publications on the post-pandemic economy. Finally, the results agreed with Labonté about to economic development for achieving an economy that allows health equity considering sustainable development and the possibility of achieving the livelihood of Green New Deal as a basis.

To begin with, this article takes a brief look at the western concept of economy and how it developed then, it examines the debates and disputes among the economists on the distinction between positive as well as normative economics since its development and in this regard it gives a special emphasis to the role of values and value principles.After that the concept of economy in Islamic texts has been dealt with and it has been concluded that concepts such as scarcity, choice, and scarce resources management which underlie the current definitions of economics can be inferred from them.With regard to Shahid Sadr’s view that there is a distinction between the economics and an economic school of thought and that Islam has an economic school of thought rather than economics, it reflects the same futile distinction between normative and positive. Acknowledging the difference between a school of thought and a science, the article concludes that the economic school of Islam can and should orient the economics and Muslem economists and provide them with the necessary guidelines.

In the present age, it is the age of economic crises and challenges to moral values. Today, with many moral schools, we are faced with the dos and don’ ts of economic activities. On the one hand, the Islamic society needs a dynamic and developed economy, and on the other hand, it needs to consolidate and strengthen moral values in order to bring worldly and otherworldly happiness to people by making their activities healthier and countering economic corruption. The key question that has been dealt with in a descriptive-analytical way is what the moral school is in Islamic economics and conventional economics. The results of the study in this paper show that in the ethical school of conventional economics, the human goal of all activities is to avoid suffering or to attain material pleasure. However, the ethical school in Islamic economics attaches great importance to spirituality and considers the attention to materials to be legitimate to the extent that it does not hinder the spiritual growth and happiness of human beings.