fafemeh akbari; mohammadreza ebrahimnejad
Abstract
Any kind of preparedness and power against enemy's aggression is called defense readiness and power, which are considered as components of the power in religious and non-religious political systems, and are the basis of any progress, development and confrontation. Therefore, every (system) tries to strengthen, ...
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Any kind of preparedness and power against enemy's aggression is called defense readiness and power, which are considered as components of the power in religious and non-religious political systems, and are the basis of any progress, development and confrontation. Therefore, every (system) tries to strengthen, develop and equip their defense organization in every way, because the preservation of their existence, territorial integrity, independence and freedom is ensured in the shadow of this important matter. Also, this is a very important theme emphasized in the verses of The Holy Qur'an. Therefore, this article uses a descriptive-analytical and interpretive method to study the existential philosophy of readiness and defense power from the Quran's point of view with Allameh Tabatabai's interpretive approach.The findings of this study are as follows: Defense readiness and strength are considered as a continuous mechanism and a prerequisite for defense and jihad. And it has an effective role in creating fear in enemy. There is also a direct relationship between it and deterrence. When the level of readiness and defense power increases, the level of deterrence increases too. Also, with the increase of the levels of readiness and defense power, the armed forces and the defenders of the Islamic system's possibility of being surprised decreases. Finally, comprehensive defense readiness and power is an important factor in maintaining the religion and divine rites and guardianship of the Islamic Ummah, which in Allameh Tabatabai's view, is the most important existential philosophy and the ultimate goal of defense readiness and power.
m0hammadreza ebrahimnejad
Abstract
Islam is a universal religion with a comprehensive and inclusive set of principles, most of which are laid out in the Holy Quran. For non-Arab Muslims, translation is the only way to access those readings. As a result, Muslim scholars have long been dealing with the issue of translation and two opposing ...
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Islam is a universal religion with a comprehensive and inclusive set of principles, most of which are laid out in the Holy Quran. For non-Arab Muslims, translation is the only way to access those readings. As a result, Muslim scholars have long been dealing with the issue of translation and two opposing views have been formed over time. The universality of Islam arguably makes translation not only permissible, but also necessary. However, other factors such as the spread of the Salafi school of thought has opposed translation. The opponents who are mostly from the Salafi School, have listed up to fifteen reasons, namely the impossibility of translating Quran and the risk of distorting Quran’s statements. This study examines these reasons to challenge them and show that they are baseless and lack the necessary logical foundation.
