حسین رضایی

In the general discourse of political science, "common good" refers to those material, cultural, or institutional facilities in which members of a given community share public interest. "Common good" is an important concept in political philosophy and political thought; because it plays an important role in philosophical thinking about the public and private dimensions of social life. In this article, while recognizing and analyzing the concept of common good and related concepts, we have examined the views of Muslim thinkers in relation to common good thought. The analysis of the political thought of Muslim thinkers has shown that they consider man to be, by nature, a social being, and in their opinion, the attainment of perfection and common good also depends on the formation of society. "There is no doubt that it is not possible for man to attain the perfections for which he was created, except for a large integrated community where everyone helps each other with what they need, and that thanks to them all that is necessary for human perfection is obtained." Therefore, Muslim thinkers such as Mullah Sadra and Farabi consider correct thinking and beneficial science as a necessary condition along with good morals, self-purification and exaltation of the soul. They believe that the first head of Medina should have the rank of divine caliphate and deserve to rule over the people and accomplish the mission of Allah the Almighty, so that common good may be spread. Such a person has reached the position and level of comprehensiveness in the threefold origin of intellect, soul and senses, has the merit of the Khalifatullah (Vicegerent of Allah) and the comprehensive manifestation of the divine names, and can spread common good in human society. This article tries to analyze the concept of common good in the political thought of Muslim thinkers in a descriptive-analytical way, using reliable library resources.

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.