The White Dome Journal

Abstract:
The supplications of Ahl al-Bayt (peace be upon them) represent a fundamental pillar of Islamic heritage, Where a religious, ideological, moral and social vision appears, on the status of the prophets and their role through the divine message. The research was devoted to the prophets - Moses and Jesus (peace be upon them) in order to understand his capacity and stop at his jokes, the researcher finds a good presence in the heavenly books and their authors in these blessed supplications, among them are the supplication of Arafat by Imam Abu Abdullah Al-Hussein (peace be upon him), and the supplication of attributes, and the supplication of Umm Dawood attributed to Imam Jaafar bin Muhammad Al-Sadiq (peace be upon him), and the supplication of mourning for Imam Muhammad bin Al-Hassan Al-Mahdi (peace be upon him), there is no doubt that the coverage of these supplications in relation to the research focuses on the divisions of an introduction, four topics, and a conclusion.
God Almighty created man according to his nature, and subjected all beings to him, and when his nature changed, which God created him with and he turned to domination and difference, as God Almighty said in Surat Al-Baqarah.
{The people were one nation, so God sent the prophets as bringers of good tidings and warners..}. So God sent the Messenger among them and sent down to some of them books and newspapers, and they were the newspapers of Abraham, the Psalms of David, the Torah of Moses, and the Gospel of Jesus (peace be upon them), and he concluded them with the Holy Qur›an.
God Almighty deposited in those books a law and a method, some people took the best of them, and others disagreed about them, they distorted the words from their proper places, and God Almighty took care to memorize the Holy Quran, he paired the purified family next to him, and Al-Thaqlan pointed out the status of those books and their authors, which is the subject of research, what was mentioned before the message of the Seal of the Prophets (may God bless him and his family and grant them peace) is shedding light on two prophets they descended successively, namely the Prophet Moses and the Prophet Jesus (peace be upon them) and stand on these texts and how to convey their location to the nation.

Abstract:
The study aimed to identify the level of soft teaching skills among first grade teachers. The sample consisted of (30) male and female teachers from first grade teachers who were randomly selected. The researcher used the descriptive approach, and a questionnaire was prepared for soft teaching skills consisting of (30) paragraphs. The data were processed using appropriate statistical methods (percentage - Pearson correlation - Spearman correlation - t-test for one sample - t-test for two independent samples). The study concluded that the level of soft teaching skills among first grade teachers is weak, and there are no statistically significant differences in those skills among the research sample according to the gender variable (males, females). The researcher presented some recommendations and suggestions This includes the need to provide training programs to develop soft teaching skills for primary school teachers and to provide a suitable environment for primary school teachers to develop their skills.

Abstract:
This research, titled “Juristic Differences Between the Imāmī School and the Majority in Inheritance Issues Related to the Qur’anic Heirs (Aṣḥāb al-Furūḍ) – An Applied Study”, examines comparative rulings between the two schools of thought in matters of inheritance where differences arise regarding the determination of eligible heirs and their respective shares. The study analyzes the underlying legal-theoretical and juristic causes that have led to such divergence.
The research begins by defining the concept of disagreement both linguistically and technically, noting that it essentially refers to the lack of agreement between opinions and juristic interpretations. It then discusses the root causes of disagreement between the Imāmī school and the majority (Ahl al-Sunna) in certain inheritance issues, the most prominent of which is the difference in sources of legislation. The majority rely on the Qur’an, the Sunnah, consensus, and analogical reasoning (qiyās). Meanwhile, the Imāmīs rely on the Qur’an and the Sunnah transmitted from the Prophet and the infallible Imams, require the presence of an Imam for consensus to be authoritative, accept reason (‘aql) as an independent source of law, and reject analogical reasoning.
The inheritance system among the majority is based on distributing the estate among: Qur’anic heirs with specified shares (Aṣḥāb al-Furūḍ), residuary heirs (ʿAṣabāt), heirs eligible for remainder distribution (Ahl al-Radd), and kinship heirs (Dhū al-Arḥām). In contrast, the Imāmī school bases inheritance on a tiered system of classes of heirs, determined by their degree of closeness to the deceased, without employing the principle of male agnatic preference (taʿṣīb).
The second chapter addresses specific points of juristic disagreement regarding the Qur’anic heirs, supported by applied illustrative examples. The discussion begins with inheritance disqualifications, where both sides agree on homicide, slavery, and religious difference as barriers. However, the Imāmīs permit a Muslim to inherit from a non-Muslim, but not vice versa—while the majority prohibit inheritance between adherents of different religions altogether.
In matters of Qur’anic shares, the study highlights key differences, including:
• Inheritance of spouses: Both sides agree on the basic prescribed shares; however, the Imāmīs define «child/offspring» (walad) more broadly to include descendants through daughters, affecting the reduction of the spouse’s share. Additionally, they prevent a childless wife from inheriting the physical land itself, unlike the majority.
• Inheritance of the mother: The schools differ in how the presence of siblings affects her share. The Imāmīs only reduce the mother’s share to one-sixth when both the father and siblings are present. The majority reduce her share based on the number of siblings alone. Furthermore, in the two ‘ʿUmariyyah’ cases, the Imāmīs give the mother one-third of the entire estate, not one-third of the remainder as held by the majority.
• Inheritance of the father: For the Imāmīs, the term «offspring» includes both male and female descendants, thus reducing the father’s share to one-sixth whenever any descendant exists. The majority apply this reduction only in the presence of male descendants.
The study concludes that the differences in inheritance rulings between the Imāmī school and the majority stem primarily from variation in foundational legal methodology and sources of authority, rather than from isolated juristic differences. The Imāmī approach emphasizes graded kinship-based classes and the authoritative sayings of the Imams, alongside rationale-based inference, while the majority approach relies on a formula combining Qur’anic shares and agnatic succession grounded in broader scriptural principles.
The significance of this study lies in demonstrating how foundational jurisprudential principles directly shape practical legal outcomes, and in highlighting the intellectual breadth and diversity of Islamic legal thought within the legitimate framework of scholarly reasoning.
Keywords: Imāmī school, majority (Ahl al-Sunna), inheritance issues, Qur’anic heirs (Aṣḥāb al-Furūḍ).

Abstract:
The Islamic community witnessed major historical events after the death of the Prophet, The first of these events was the dispute that occurred between the ALmuhagereen and ALansar over the issue of the caliphate in Saqifah Bani Sa›idah, and the backgrounds of this conflict, and the results drawn from this meeting was the seizure of the caliphate from its legitimate owner. Imam Ali adopted the path of silence and not entering into a conflict to demand the usurped right, for the sake of the unity of Muslims. Imam Ali, peace be upon him, called for building a political community based on unity and solidarity, far from personal and factional interests, and stressed the necessity of establishing an Islamic rule governed by justice and equality. Despite the challenges he faced, his vision for political reform was based on moral and religious principles that aim to protect the nation from sedition and divisions, and to promote peaceful coexistence among all members of the Islamic community.