The White Dome Journal

The Holy Quran, as a divine and miraculous book, addresses every aspect of human life, including the concept of need, which is inherently linked to human existence. Humans are created in a state of dependency, requiring various material, psychological, and spiritual necessities. The Quran discusses these human needs and also provides guidance on how individuals should fulfill them. Since all humans have needs, they must work collectively to meet them, fostering social solidarity and cooperation.
Numerous Hadiths encourage believers to assist one another in fulfilling their needs, while others highlight the virtues of the Quran in addressing human necessities. Consequently, the subject of need has become an important topic, inspiring scholars to author books and dedicate extensive research to it. This study aims to explore the origins and scholarly contributions to this topic.
The research examines the concept of need in the Holy Quran through a linguistic study, followed by an exploration of its treatment in Arabic literary works. The study is divided into two main sections.
The first section discusses the concept of need in the Quran, analyzing its linguistic and terminological meanings. It also explores Quranic verses that mention the term «need» and presents interpretations by scholars regarding its implications in various contexts.
While the second section focuses on the treatment of need in Arabic literary works and classical sources. It identifies key authors who have written on this subject, distinguishing between two types of works, the first concerning general literary works that include discussions on need as part of broader topics and the second section concerning specific works dedicated solely to the concept of need.
The study aims to establish the scholarly foundation of writings on this topic, tracing how scholars compiled Hadiths, narratives, and historical accounts from companions, scholars, and caliphs, as well as poetry and prose related to the subject.

God - Glory be to Him - is the Creator of the universe. He has the most beautiful names and the highest attributes, which are among the requirements of the perfection of His lordship and the greatness of His divinity. These attributes are unique to the Creator, and no partner shares them with Him. Among the rules that must be known before providing an explanation of the attributes of God Almighty that were mentioned in this study are that proving attributes is by proving them verbally and in meaning, attributing the knowledge of that to God alone, and the necessity of denying the likeness of the attributes of created beings upon proof Below is an explanation of these attributes that were mentioned in the manuscript. Will is an ancient and fixed attribute of God’s essence, which means will. Everything is related to His will - the Almighty -, for God has designated everything in existence with His existence, and with the characteristic that it has. That is why man was found in this form. In the mind, it is possible for man to be in a form other than this, and at a different time. God Almighty said: (He does what He wills), Surah Al-Buruj, verse: 16, meaning: God - Glory be to Him - the Most High - creates and activates the components by His will. Speech is an eternal and eternal attribute. The speech of God Almighty is not similar to the speech of the worlds. Because he speaks without a tongue, sound, or language, and he is the Creator of letters, sounds, and languages, and he expresses it in the Holy Qur’an and other revealed books. The evidence for the quality of speech is that if He - the Almighty - had not been a speaker, he would have been mute, and muteness is nothing but a deficiency, and God is above all deficiency. The Almighty said: (And God spoke to Moses in full speech), Surat An-Nisa, verse: 164, meaning: God made him hear His eternal words, so Moses understood what he understood. This is what this study summarized and was proven by Allamah Al-Babarti in his answers. May God grant us success.

Books of Qur’anic readings occupied a high place among Islamic literature because of their great importance in determining the type of reading and the meaning related to it, which the jurist, linguist, grammarian, commentator, and perhaps historian should consider, each according to his benefit from the text in his hands. The book of Al-Kafi was one of those important books that demonstrated the method. His author presents the principles of reading and his approach to laying out the letters to make it easier for the reader to adopt and consume them

The central idea of this research is related to the subject of pain among theologians, as we find that theologians have addressed this subject and been preoccupied with it, and therefore this subject must be addressed by theologians according to concepts and reasoning. We find the Ash›aris going to that it is justice, and nothing is required of him, and the Maturidis went to that injustice is not achieved on him; the reason for that is that nothing is taken out of his possession, so that his action in it would be injustice. As for the second party, the Mu›tazila, they disagree with this concept, and say that compensation is required of the Almighty, whether it is for a human or an animal, and some of them see that pain is related to the soul and body, and this opinion is related to the philosophers. Keywords: Pain, Justice, Compensation, Theologians

This research discusses the importance of linguistic standards in making political discourse acceptable and impactful. It highlights that the linguistic standards employed by speakers in general, and politicians in particular, are the key to enhancing audience comprehension and acceptance of the discourse. The study emphasizes that political discourse serves as a primary tool for influencing and shaping societal attitudes, with its acceptability determined by the coherence and alignment of the text with audience expectations, thereby strengthening its persuasive capacity. Moreover, the research argues that linguistic standards are not merely formal rules but rather the foundation that grants the text its power of influence. This effectiveness relies on adherence to linguistic rules and the use of appropriate rhetorical strategies to construct persuasive and effective political discourse.

The established truth that we all know, and every rational, fair-minded comparative researcher will come to be convinced of, is that there is no book in the world, ancient or modern, like the Qur’an, which was and still is the starting point for intellectual and spiritual radiation, and even human civilizational radiation throughout the ages. Among the achievements of the Holy Qur’an is what the whole world has known of building civilization and embellishing various types of sciences and knowledge. The Qur’an’s approach in the field of developing the mind, which it combined with purifying the soul, is the secret that Napoleon and his ilk ignored. It is the secret that raised backward peoples, saved them from their backwardness, paganism, and ignorance, and liberated them from oppression and colonialism, and brought together their blacks, their most ugly, and their yellows. The Qur’anic school raised the childhood of the mind and the soul until they reached their prime, and became the wise mind and the pure soul. It was through their Qur’anic struggle that the tribes of nations and peoples of different races were overthrown. Language and belief, for the best of all, were brought out for mankind, unifying hopes and pains. Every building must have basic axes that cannot be built without them, the first: the builder who builds and constructs, the second: the method he follows or the design he implements, the third: the land on which he builds, and the fourth: the basic and supporting building materials. Civilization is a building, with its main axes and basic pillars: man, the universe, and the method. Man is the basic building block and the main pillar in the construction of civilization and its main axis with what God has bestowed upon him of dignity and what He has given him of abilities, what He has harnessed for him of blessings, and what He has deposited in him of energies, and the universe that God has harnessed for man with what it contains of treasures, reserves, wealth, and energies, and the method that man follows to build his civilization and protect it. Civilization is the fruit of the interaction between these three elements: man, the universe, and life. The lifespan of any building depends on the strength of its foundations, the solidity of its pillars, the cohesion of its bricks, and the harmony of its parts, so that there is no discord or anomaly. Therefore, it is imperative for the man who seeks to advance to know his humanity, his role, and his relationship with the universe and life.

The period from the first century AH to the fifth century AH witnessed important developments in the science of men among the Imamis. This science emerged and developed over the ages, and this period witnessed important developments in this field among the Imamis. The science of men has great importance in Shiite jurisprudence, as jurists rely on this science to distinguish authentic hadiths from weak ones, and thus in deriving legal rulings. If the narrator is trustworthy, his hadith is acceptable, and if the narrator is weak, his hadith is rejected. The method of the science of men among the Imamis relied on several sources in documenting and weakening narrators, the most important of which are the texts of the Imams, peace be upon them, and the texts of the scholars of men, evidence and testimonies. The most important men›s books that scholars rely on to this day appeared in it, with the aim of distinguishing the authentic from the weak hadiths narrated from the Prophet, may God bless him and his family and grant them peace, and the Imams from his family, peace be upon them.

The draft protest law included some provisions that constitute objective violations of the right to freedom of opinion and expression and the right to peaceful assembly as a tool for exercising the first right. The draft requires prior permission from the head of the relevant administrative unit to organize a gathering and exercise the right to freedom of opinion and expression, which contradicts General Comment No. 34 and General Comment No. 37 issued by the United Nations Committee on Human Rights. Human Rights, which explains that it is better not to require any prior procedure to exercise the two rights, but if states want to impose any prior condition, it must be limited to the system of informing the authorities of the action and not obtaining their permission.
The draft law places a number of restrictions on the right to freedom of opinion and expression, including prohibiting anything that constitutes propaganda for war, terrorist acts, national hatred, or religious or sectarian racism. It also prohibits everything that may affect it Defaming religions, sects, sects and beliefs and belittling them or their adherents. Although these prohibitions are consistent with the restrictions set by the International Covenant on Civil and Political Rights and take into account the political and social context of Iraq, they may be used in many ways and by many official and partisan bodies to undermine the right to freedom of opinion and expression in Iraq Especially in light of the rampant corruption and weak independence of the judiciary, in addition to political interference in all aspects of the state.
The draft law also includes criminal penalties that deprive people of freedom, which constitute a violation of Article 19 of the International Covenant on Civil and Political Rights, which, according to General Comment No. 34 referred to above, prohibits the use of criminal penalties, whether imprisonment or fines, in cases of the right to freedom of opinion and expression, and replaces that with cases of compensation, if applicable. From Muqtada In light of the observations recorded above about the draft law, especially those related to the form and the necessity of not restricting the right to freedom of opinion and expression by a law designated for this purpose only, it is necessary for the Iraqi Council of Representatives to amend this draft and withdraw it from circulation and to emphasize the constitutional guarantee and international obligations related to this right. .
Work should also be done to abolish all penal provisions, whether in the Penal Code or other laws It sponsors the organization of the right to freedom of opinion and expression, which establishes penalties of imprisonment and fines in cases related to freedom of opinion and expression, and limits the legal effects in such cases to civil compensation only, in line with what was stated in General Comment No. 34, which explains how states ratifying the International Covenant are committed to Civil and political rights - including Iraq - in Article 19 thereof..

In the past, poets used to come to Okaz Market to publish their poems, and people would gather around them and listen.Those who know poetry will gather and judge among the poets They were starting from their taste and knowledge of eloquent speech and the requirements for its use, and their knowledge of things and events and what is appropriate for them of foolishness and what is wrong with them, based on Arab culture. Al-Arabi was firm in making comparisons between poets on important grounds, such as human values such as generosity, self-esteem, abstinence from minor sins, and others. This research attempts to establish a kind of critical balance between two poets: (Marwan bin Muhammad, known as Abu Al-Shammaq) and (Ahmed bin Muhammad Al-Antaki, known as Abu Al-Raqqamq).The research deals with the cultural framework of both poets and their relationship with the data of their time with some brevity. The research puts the different styles of the two poets to the test of criticism, showing the advantages and disadvantages of each of them, the meanings, purposes, verbal and expressive structure they share, and the ways of saying they differ.

an extension of the line of the Najaf reference that emphasizes the principle of the special guardianship of the jurist, and it contradicts the model of the absolute guardianship of the jurist that Imam Khomeini adopted and applied in Iran, as he adheres to the principle of the guardianship of the nation in managing public affairs, and does not establish a political theory through jurisprudential reasoning, but rather seeks to establish a political principle that is compatible with the logic of the contemporary state. Mr. Sistani does not seek to establish a religious state similar to the Islamic Republic in Iran, but rather seeks to form a state that respects Islamic constants, and in this way he has removed the fears that have prevailed for many centuries regarding the disclosure of the legitimacy of the civil state. And philosophical perspectives and starts from ideological positions linked to political forces that are hostile to the ruling authority and that are working to replace it.
However, there are those who argue that the Islamic political system does not reject the idea of ​​political opposition and determining the political behavior of the authority. Historical evidence has been found for this, and it is not considered disobedience or a departure from the group. Authority and objection to it were not a problem in the Islamic political thought of the Sunni school because it causes strife, which cast astray their deductive thought, firstly, and secondly, the idea of ​​the impossibility of returning to the political system applied during the era of the caliphs took possession of their minds. The Prophet Muhammad (may God’s prayers and peace be upon him and his family and grant them peace) established a just political and social system, but he (may God’s prayers and peace be upon him and his family) met with strong opposition from the influential leaders of the Quraysh. This righteous approach was followed by his daughter Fatima al-Zahra, peace be upon her. This great woman is not a role model in one aspect, as God Almighty prepared her to be a role model in all aspects. Especially the important aspect of the character of the missionary woman, which is the political and jihadi aspect in order to establish the pillars of Islam, in addition to other aspects that distinguished her, such as the aspect represented by personal behavior, and the aspect represented by social behavior.

The research is the dialectic of mother›s rights between Islamic law and the current personal status law (custody as a model). The jurists unanimously agree that the divorced mother has the right to custody of her children unless she remarries. They agree that this right is invalid if she marries another man, so the mother of the divorced woman is the first alternative to take her place. In such a brief research, I try to address the subject based on clarifying the terminology and the directives of our Prophet (peace be upon him and his family) that represent the concentrated wisdom in the clear book that he was keen to teach to his companions theoretically and the sayings of the jurists from the past and the present. As for the legal aspect, it is to clarify the legal article and the paragraphs found in the legal article. This research includes two sections, each section contains three demands. The first demand explains the research terms and examines the difference between Sharia law and the current personal status law and the statements of Islamic sects on it. The second section deals with the conditions of custody, its transfer and its recovery from the perspective of Sharia and personal status law, and the conclusion, which includes the most important results and recommendations.

This research aims to clarify the types of disputes, mentioning some forbidden customs in society and their impact on disputes, and that differences are human nature that increases cohesion and solidarity, and differences do not lead to disputes and conflicts except due to a lack of understanding of the meaning of difference. From here, the research sought to find out how disputes occur and make these disputes a reason for elevation and pride through the application of the Sunnah of the Prophet, which is the second source after the Holy Qur’an, which helps us live in peace, prosperity and cooperation among all of humani

First: Islamic education differs from other educational systems in preparing man for this life and the hereafter, and there is no doubt that extrapolating the curricula of this education among Islamic thinkers puts us in the trench of confrontation with the crisis of Islamic education today, and the quest to find an Islamic educational system that restores our dignity and returns us to Islam. Second: Revealing the educational thought of Imam Jaafar bin Muhammad Al-Sadiq, the thinker, the scholar, who had a model school in human education and adopting his approach to seek to put the past at the service of the present and the future. Third: Through my study of the school of Imam Sadiq I found that Imam Sadiq has paid great attention to the educational aspect, the Islamic educational system in the school of Imam Sadiq is based on the standard of truth and honesty where he says ((Do not accept us newly to what agreed with the Qur›an and Sunnah or you find with him a witness of our advanced hadiths where the Imam dealt with the general framework of the educational process It is the basic vision of the three sayings (God / universe / man) and the factors affecting education from the point of view of Imam Sadiq confirmed On physical and spiritual education and take care of it…

This article delves into Richard Powers’s novels The Overstory and Bewilderment through the lens of anthropocentrism, it shows the associations between humans and their natural world. It describes how these interactions can reveal human exploitation of nature as well as reconsidering our place in the ecosystem. Both novels show biological and spiritual interconnections through the main characters and their reactions to the natural elements. Richard Powers’ use of this narrative style enhances the reader’s understanding of the importance of eco-friendly life and shows how trees contribute to human life, both through emotional and environmental influence. The research criticizes human tendencies toward superiority by condemning human actions that cause the devastation of the environment as well as human civilization. The Overstory and Bewilderment, throughout their characters, become more environmentally conscious, it inspires the reader to contemplate the linkages that connect all living things, fostering a more holistic and compassionate perspective of the natural world. This study proves that the connectivity of humans and their environment may influence community values, it urges a rethinking of anthropocentrism and boosting awareness of the significance of supporting ecological balance. Powers promotes a more nuanced concept of cohabitation, bringing up new possibilities for environmental ethics. Furthermore, this investigation shows how the intertwining of all living things can reshape ethics and activities, calling for a re-evaluation of the concept of anthropocentrism and raising awareness of the importance of preserving ecological balance.

This brief research is about one the largest Islamic branches which broke away from Shiite Imami sect (Twelvers), after the death of J,afar al Sadiq peace up on him 148 AH / 765 AD. The Ismaiili get their name from their acceptance of Imam Isma›il iben Jafer al Sadiq peace up on him. However, the historical context of this branch became a wide range of countries and their followers spread in all over the world. in the same time, their follower and their Imam had revolutionary principals against Abbasis. At the beginning, they tried to set up a State follows the Ismaili doctrine. On the other hand, there were many attentive leaders in the religion and the politic. They left many effects in the countries where they stayed and controlled them, so they could set up a state for them in Tunis in 296 AH/909 AD, it was called «Fatimid State». This State was founded by Abeidllah al Mahdi. During the first centuries, many major disagreements occurred between Ismaiili followers, and the historians indicated that the main cause of these disagreements was to get the riches and to control other areas, after setting up many Stats in Tunis, Egypt, and Yemen. Ismailli beliefs do not differ much from other Islamic sects, especially the beliefs of the Imami Shiites, except for some special partial jurisprudential issues, so this disagreements in beliefs do not represent the branches which deviated from the principles of ismaiili like Druze and other branches.

This research sheds light on an important aspect of the industry in ancient Iraq, which is the manufacture of jewelry. The materials used in the industry were many, including shells and bones found in the royal cemetery of Ur, in addition to ivory and glass, as well as natural stones. The most used materials were precious stones because Its splendor, shine, and strength, including (agate, diamonds, lapis lazuli, and rubies). In addition, the ancient Iraqis developed the uses of various metals in the manufacture of jewelry over the ages and learned the methods and arts of manufacturing them. Copper was the first of these metals that they used, as well as silver and then gold.

This study, entitled (Judge Yahya bin Ya›mar Al-Laithi and his role in Islamic history), deals with the importance of this figure in studying the history of the Islamic East. However, at the beginning of our study, we directed this approach to mentioning his name and lineage. Most historical sources agreed that jurisprudence belongs to the tribe of Kinanah, and his number was in Bani Laith, which is called Hudhayl. Yahya bin Ya›mar lived a long time and was one of the great followers. It was mentioned that his age was close to eighty or ninety years. It was said that he was called Ya›mar because he lived a long time, as Yahya was also called that. This is from one side and from another side, Yahya bin Ya›mar was known for his love of knowledge and learning. He was familiar with the sciences of the Holy Qur’an and the Noble Prophetic Hadith and was knowledgeable in the Arabic language and its literature. It was mentioned that Yahya bin Ya›mar learned the language from Abu Al-Aswad Al-Du›uli. He was also one of the great eloquent scholars and jurists. Yazid bin Al-Muhallab (82-87 AH/701-705 AD) appointed him to write in Merv.

The features of the jihad movement under Barsuq ibn Barsuq and its impact on the Levant until 656 AH, the fall of Baghdad at the hands of Hulagu.

Abstract:
The aim of the research is to identify the effect of the (4H) strategy on the achievement and decision-making of fourth-year literary students in the subject of history. The descriptive analytical approach was adopted in collecting data and the experimental approach in applying the experiment on a sample of (56) students, distributed equally between two experimental groups that studied with the (4H) strategy, and the control group that studied in the traditional way. An achievement test of 40 paragraphs was prepared, and a test of decision-making skills consisting of 18 paragraphs, and both tests were multiple-choice type. Validity, reliability and psychometric properties were achieved. The results showed the superiority of the experimental group in achievement and decision-making skills test.