محمود واعظی

The security of any country depends primarily on the strength of its military forces. If safety is established at the borders, it will be possible to create the necessary security in other areas. On the other hand, according to experts, since the Iranian Islamic Revolution (1979) was involved in an imposed an unequal war, the non-revolutionary military knowledge in this war did not last more than three months. Instead, it affected other factors in this issue and the victory of the Islamic Revolution armed forces, referred to as "Non-Physical Factors of Combat Ability." The main question is, 'what are these factors', and 'what function did they play in creating the Islamic Revolution armed forces' combat ability?' The present study aimed, with descriptive-analytical and content analysis method based on library resources, to answer the above question and explain the non-physical components are affecting the combat ability of the Islamic Revolution armed forces by emphasizing Imam Sajjad's (a.s.) view in the twenty-seventh prayer of Sahifa Sajjadiah and the study of their function in creating the fighting power of these forces. Based on the research conducted, the mentioned factors are faith and will, knowledge and insight, prudence and solution, empathy and compassion, patience and perseverance, occult help, and martyrdom.

The holy Quran has put “calling people to do good deeds” [or calling people to an act of benevolence] besides and prior to “commanding rightand forbidding wrong”, [or commanding beneficence and forbidding maleficence]. However in many interpretive and jurisprudential books, no sufficient effort has been made to elaborate the difference features between these two and their results, whose  manifestation is observed in indifference attitude  of legislative system to determine the limits, terms and qualities of ‘ call people to do good deeds”, despite the emphasize of the Eight Principle of the Constitution. Exploring the mentioned sources, this paper is an attempt to deal with the concept, dimensions and examples of “call people to do good deeds” such as propagation, teaching and advice which both have originally a basic role in cultural policy-making and institutionalization in the country and also due to paving ground for the fulfillment of “commanding rightand forbidding wrong” is of great significance. Then, it will clarify the distinctive points between these two hypotheses, so that the way to determine  the base and policy  will be cemented for the institutions with common functions (such as IRIB and supervising institutions such as Supreme Council of the Cultural Revolution) or specific of one of these two ( such as Law Enforcement and Assembly of Experts). Moreover, it will help with the preparation of grounds for the next researches on basic and performance pathological study of these institutions and policy-making on this issue as well.

Divine laws have provided recommendations for various aspects of human life, including his nutrition. Among these directives are the commands of God regarding the permissibility (Ḥalāl) and prohibition (Ḥarām) of consuming animal meat. According to the individual and social interests of humans, considering the benefits and harms of animal meat for human body and soul, God has deemed the consumption of animal meat as permissible or forbidden. The present study aims to analyze the rulings on the permissibility and prohibition of consuming meat of certain animals in Judaism and Islam through a comparative-analytical method. The findings of this study reveal significant similarities between Islam and Judaism regarding the regulations concerning animals, including the prohibition of consuming non-slaughtered animal meat, the prohibition of consuming many insects, reptiles, and mammals. However, differences exist in areas such as consuming blood pudding and combining meat with dairy products. Generally, Jewish laws are strict, while Islamic laws are lenient and moderate, not burdening individuals beyond their capacity.