The White Dome Journal

philosophical theories Scientific theories substance of existence. substantial motion

grammar grammatical structures linguistic evidence Styles

: Ayyubids Al-Malik Al-Adil As-Salih Ismail Crusaders Damascus Egypt Frederick II

Ash‘ariyya creation of acts Human actions kasb Maturidiyya Mu‘tazila. power Will

imams interpretation opinion Sunnah Tabataba’i. transmitted sources

Lebanon Palestinian issue. parliament

al›asliu aliastinsakh almajal aldalalia alnasu alsukut

Achievement. Arabic Language Attitude Cognitive Theory Strategies

: impulsive behavior children.

biographies documentation sheikhs.

judicial legislation Jurisprudential rules the Holy Qur’an the Sunnah of the Prophet.

Al-Rumani Permissibility; Presumption; Intent

and never acts unjustly and that justice entails rewarding the righteous and punishing the wrongdoer. Therefore and thus the negation of injustice cannot be taken as a reason for inflicting punishment. Al-Wani responds that this objection results from a confusion between a cause and a compelling cause. A cause does not necessarily entail the result arguing that refraining from punishing someone who deserves it is not as it remains subject to Allah’s will. What appears to be a difference in Al-Baydawi’s wording between the two verses is actually due to differences in context but it allows and justifies it when the condition of deserving is fulfilled. He also explains that the negation of injustice does not oblige Allah to punish; rather but it does not always lead to it but this does not mean that every sinner must be punished. Justice serves as a possible cause for punishment by analyzing and responding to theological objections related to the causality of divine justice in punishment. Al-Fadil Al-Baydawi causality is not confined to moral desert but may operate according to Allah’s laws in creation. The analysis further shows that refraining from punishment is not a denial of justice but rather a manifestation of mercy. Allah combines justice with grace. The verse indicates that Allah does not punish without sin combining both rational and textual evidence. The objections discussed are skillfully addressed considered injustice holds that the negation of injustice implies the existence of justice in his interpretation in itself is always based on justice it confirms that punishment just as a pen is a cause of writing but does not compel it. He clarifies that justice is a non-compelling cause of punishment—it does not necessitate it justice becomes a cause for punishing those who deserve it. Some exegetes objected to this view not contradiction in meaning. The treatise concludes that Al-Baydawi’s interpretation is coherent and rooted in solid theological reasoning not on whim or oppression. A comparison between Al-Baydawi’s interpretations in Al Imran and Al-Anfal shows consistency in meaning: in both contexts not to deny divine mercy or limit Allah’s will. He also refutes the claim that causality must be based on moral desert rather than requiring punishment in every case. Al-Wani shows that these interpretations aim to restrict punishment to those who have sinned the negation of injustice removes the possibility of punishment without sin This exegetical treatise addresses the verse: «And Allah is not unjust to His servants» (Al Imran: 182) using examples such as wrongful killing or beating when it occurs which cause harm without being deserved. Thus with precise distinctions between theological concepts. This exegetical model offers a refined example of how Quranic interpretation and theology can be integrated to serve the deeper understanding of the Quranic message without compromising its essential meaning.

according to the study and Abdullah Al-Ghadhami’s critique of cultural patterns and collective complicity and defeat. The study concludes by calling for a redefinition of the Arab intellectual’s role as a critical does not offer a salvific alternative but compels the reader to confront open-ended questions about responsibility Edward Said’s views on the intellectual embodying the intellectual’s inability to act and their complicity in the structure of symbolic oppression. It also analyzes betrayal not as an individual act but as a cultural and political structure reproduced through silence emphasizing the importance of reading Palestinian resistance literature as a deconstruction of the Arab self employing the approach of critiquing implicit cultural patterns to deconstruct representations of the defeated intellectual and betrayal as a symbolic structure in the post-Nakba Arab discourse. The research focuses on the character of “Abu al-Khaizaran” as a model of the defeated intellectual who transforms from a voice of resistance into a mediator of defeat not merely as opposition to occupation. resistant actor Silence submission symbolized by the “tank” as a space of both symbolic and physical death. Drawing on Michel Foucault’s concepts of power and discourse The study offers a critical reading of Ghassan Kanafani’s novel Men in the Sun the study reveals how the literary text produces a counter-discourse that exposes the bureaucratic and patriarchal Arab systems. The novel

dream loyalty Qualities

alcohol date infusion evil forbidden drinks raisins

grammarians rhetoricians. specification Vocative

Effectiveness. Experiment objective sample

Culture midwifery Women Physicians

Forgiveness Individual. society Tolerance value

Artificial Intelligence Digital Work Environment. psychological resilience Psychological Stress social impact

achievement analytical thinking skills QAR strategy

Faith fascination. Islam Preservation stone

autonomous learning call curriculum development. Educational Technology teacher and learner perceptions