The White Dome Journal

The current research aims to:
.The role of parents in caring for mental health as perceived by children.1
2.Differences in the role of parents in caring for mental health as perceived by children according to the gender variable (fathers, mothers)
To achieve the research objectives, a random sample of 200 male and female students was selected and a scale was built to measure mental health among sample members consisting of 24 paragraphs. The psychometric properties of the scale were extracted, including extracting apparent validity and indicators of construct validity represented by the discriminating power of the paragraphs and the relationship of the paragraph to the total score. The stability was extracted by the retest method. For the purpose of analyzing the results and unloading the data, the following statistical methods were used: arithmetic mean, standard deviation, and t-test for one sample and t-test for two independent samples
The research concluded with a set of recommendations and suggestions
Recommendations:
In light of the results of the current research, the researcher recommends the following recommendations:
1-The necessity of paying attention to students and providing the means and activities that help them to be able to improve their psychological health.
2-Paying attention to preparing more guidance programs and research to guide and advise students in middle and secondary schools.
Suggestions
1-In continuation of the current research, the researcher proposes the following:
Conducting a study on mental health and its relationship to emotional disorders.
Building a guidance program to improve mental health among students-

One of the most important principles that Islam cares about is the principle of tolerance, through which man lives a life of justice.
And tranquility and affection, otherwise life turns into a struggle in which the stronger overcomes the weaker, so our research came to express the extent of Islam›s interest in this principle, especially in one of the oldest schools in Islamic history, which is the Najaf Ashraf School, whose roots extend to the heritage of the Ahl al-Bayt, peace be upon them, for a period extending more than a thousand years since its official establishment by Sheikh al-Tusi until today, so the research came with an introduction and a preface in which we defined the meaning of tolerance linguistically and technically, and the first section is the historical roots of the idea of tolerance between Islam and the West, as we showed the general foundations of the principle of tolerance in Islam, then the most important causes of sectarian and religious fanaticism. After that came the second section, which is tolerance between Christianity and Islam, and was devoted to explaining the difference between the Islamic and Christian religions in their application of this principle, and the third section came under the title of Shiism and the tendency of the lofty and the role of the Najaf School in supporting and developing the principle of religious tolerance, and finally came the conclusion to explain the most important results and then
a list of the sources that were used.

This research deals with an in-depth study of the cultural identity and heritage of the Gulf in the United Arab Emirates, focusing on the interaction of the local identity that shapes the features of Emirati society. The Emirates is distinguished by a rich and multifaceted cultural heritage, derived from the Gulf and Arab-Islamic traditions, which are an integral part of the state’s national identity. . At the same time, the country faces contemporary challenges related to globalization, demographic changes, and rapid economic growth. The research reviews how the UAE seeks to preserve its cultural heritage through official initiatives that aim to shed light on the tangible and intangible heritage. The research also discusses how the wide cultural diversity within the country, which results from the influx of different nationalities, affects the Emirati and Gulf cultural identity, The research sheds light on the balance between modernity and tradition, as the Gulf Cooperation Council countries, including the UAE, face challenges in preserving their heritage amidst accelerating modernization and technological development. The research also focuses on shaping the future cultural identity, and the extent of their connection to ancient customs and traditions in light of new changes.

The study of differences in the Prophetic narrations is one of the most prominent topics that deserves research and investigation, as it relates to one of the most prominent pillars of Islamic knowledge: the Noble Prophet’s Hadith. By studying the differences between narrators in hadiths, we can have a deeper understanding of the method of transmitting the hadith and the impact of this on its meaning. The difference between narrators may appear in the chains of transmission, and it may also appear in the words used in a narration Hadith, or in the nature of the novel itself. The importance of these differences lies in the fact that they directly affect the understanding of texts and the interpretation of their meanings, which requires careful study of these differences and how they affect legal interpretation.
The Prophet’s Hadith is considered a primary source of Islamic legislation alongside the Holy Qur’an, and includes all the sayings and deeds of the Prophet Muhammad, peace and blessings be upon him. Because the hadith represents the second source After the Qur’an, any difference or discrepancy in its narrations may cause changes in the interpretation of its meanings, and may even affect the understanding of jurisprudence in general. Narrators differ in the nature of their transmission of the hadith: they may differ in pronunciation, in context, or even in the method of understanding, which results in changes in the meanings inferred from the hadith, whether on the jurisprudential or doctrinal level.

This research entitled (Al-I›tisam fi Sharh Abyat Al-Mawla Al-Issam) by Sheikh Wahdi Ibrahim Al-Rumi (d. 1126 AH) is a study and investigation, aiming to unveil a manuscript that has been locked away on library shelves for hundreds of years; as researchers have not reached it before. Its author is Sheikh Wahdi Ibrahim Al-Rumi, one of the scholars of the twelfth century AH. He explained the grammatical evidence mentioned by the author Al-Mawla Al-Issam in his book (Explanation of the Evidences of Al-Mawla Al-Issam), which are evidence of various grammatical phenomena that are important in their chapter, so the author Wahdi Al-Rumi took on them, explained them, and corrected the delusions and errors that Al-Mawla Al-Issam fell into.

First: The holiness and positions of the martyr friend, in the gathering and in the verses of the Qur’an, were unique to the friend al-Zahra, but light was not shed on those other stations and stations, as much as it was shed on the darkness, for there is exaggeration and negligence in public and private history, in this regard.
Second: The injustice of the martyr friend, after the death of her father, was not the first in her history, even if it was the strongest, but rather her history was full of troubles, displacement, orphanhood, and siege, all of which led to the strength of her personality, faith, and steadfastness.
Third: Islamic history has treated it unjustly and not given it its true status, yet what has emerged from the dark news, both private and public, is what cannot be hidden.
Fourth: It is necessary for everyone to fully understand the darkness of the martyr Al-Siddiqa, to know the extent of the distortion and deviation among the early Islamic leaders, who lived the history of Islam and the mission, and were informed of the purposes of the Holy Qur’an, and its concern for the People of the House (peace be upon them), in general and Al-Siddiqa Al-Zahra in particular.
Fifth: Al-Siddiqa Al-Zahra was uniquely endowed with sacred positions and a special status in the Qur’an and Sunnah that no other woman in Islamic history had ever achieved. Thus, she became one of the lofty pinnacles and lofty role models that Muslim women can emulate.
Sixth: The truthful woman, through her position before God Almighty in the Qur’an and the Sunnah, her position in the gathering place, the ceremonies of her passage and passage on the Sirat, and people’s eyes being lowered from her, all of that makes her fit for divine caliphate in its general, comprehensive concept for both men and women.
Seventh: The martyr friend is considered the first role model and immunity for the Muslim woman, who sacrificed and devoted herself to raising and guiding the woman and the family, giving general rules for women’s behavior, and preserving chastity and honor. It is the woman’s and the family’s right to be proud of her, commemorate her, and remember her positions, so that he can take lessons and lessons from her. And the bite.
Eighth: The truthful, martyr is the scale and difference between truth and falsehood, and adhering to her is considered compliance with the command of God Almighty and His Messenger, and bringing joy to the heart of the Prophet (may God bless him and his family).
Ninth: The greatest sin of the friend, because of which she was wronged, was that she was the daughter of the sent Prophet, and that God Almighty combined her anger with His anger and her satisfaction with His contentment, and that she was the wife of my guardian, and the defender of the Messenger and the message, who wanted to reform the nation from distortion and deviation, which quickly appeared and was revealed on the first day. From the death of the Prophet (may God bless him and his family).
Tenth: The fruit of displaying and highlighting the images of holiness and status that a friend has attained is important in the upbringing and integration of women and the family. The qualifications and qualities of high ideals and role models should be distinct and clear to imitate and follow in their footsteps, because they give an important motivation for interaction and educational movement towards perfection.