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.

Abstract:
The theory of legislative deviation is considered one of the most important aspects of unconstitutionality. The flaw in legislative deviation relates to the purpose of the legislation; that is, the objective the legislator intends to achieve. The aim of this research is to broaden the scope of judicial review of the constitutionality of laws to include the purpose of legislation. A legislator may enact a law that complies with all the formal and substantive procedures required by law. In this case, the legislation is valid on its face, but it may be invalid in substance if its purpose is to achieve personal benefits or objectives. It is well known that the legislator has either discretionary or limited powers, depending on what the constitution of each state stipulates. The constitution may grant the legislator discretionary power; in this case, the legislator has broad authority to enact laws. However, the purpose of the legislation must be to serve the public interest; otherwise, the law is flawed by legislative deviation and must be declared invalid. If the legislator›s power is limited by the constitution, then the legislator must not deviate from the purpose specified in the constitution. If the legislator deviates from the purpose stipulated in the constitution, the legislation is invalid because it conflicts with the constitution, regardless of whether the legislation aims to serve the public interest or not. The crucial point here is adherence to the constitution; ordinary legislation cannot violate constitutional provisions, based on the principle of constitutional supremacy, which means that constitutional rules prevail over all other legislation. Legal principles in the state, and legal scholars have differed in defining the criteria that can be used to determine legislative deviation, specifically between two criteria: the objective criterion and the subjective criterion. Similarly, constitutional courts have differed in their acceptance or rejection of the concept of legislative deviation. This is what we will address in our research.

Shu›ubism is a social nationalist movement whose beginnings appeared in the Umayyad era, but it became apparent in the early Abbasid era. It is a movement of those who believe that Arabs have no superiority over non-Arabs, and it may even reach the point of favoring non-Arabs over Arabs and disparaging them.
A group of thinkers rose up to respond to the Shu›ubism, and among them, he was considered the first to confront them. He expended all his strength to prove that Arabs could rise up to all the glory of non-Arabs and produce better ones. Al-Jahiz, considered one of the greatest literary figures and indeed the foremost literary figure of the second Abbasid era, lived for nearly a hundred years, and the era in which he lived was considered an era of prosperity for all Arab and Islamic sciences and knowledge. Al-Jahiz›s culture encompassed all the sciences known at his time, including logic, philosophy, mathematics, physics, politics, ethics, and physiognomy. He excelled in all of them, and he developed a diverse and rich culture.

Abstract:
Peace and blessings be upon the most honorable of messengers, our Master Muhammad, may God bless him and grant him peace.Now then...
This research is entitled: «Sightings During the Major Occultation: An Objective Study.»One of the issues that has become prevalent is the perception of seeing Imam al-Hujjah (peace be upon him) during the period of the Major Occultation. The signature issued by the Holy Appearance, which explicitly affirms the falsification of those who claim to have seen him after the lifetime of the fourth ambassador of Imam al-Hujjah (peace be upon him), has led to the prevailing notion that it is impermissible to claim that he (peace be upon him) was seen during the Major Occultation. However, an examination of the scholars› statements and opinions on the issue from various perspectives leads to a conclusion that contradicts the prevailing and widespread notion among people. Scholars› statements are almost unanimous on the issue of the possibility of seeing the Imam al-Hujjah (peace be upon him) during the Greater Occultation, although their wording differs from the meaning of the signature issued by the Imam (peace be upon him), cited by the fourth ambassador, Ali ibn Muhammad al-Samarri (may God be pleased with him). The final paragraphs of the statement appear to prohibit and refute those who claim to have seen him. This statement sparked the debate to prove their agreement regarding the permissibility and possibility of seeing him. Their statements even delved into the meaning of seeing him and how it can be achieved. Indeed, some even set specific conditions for a permissible, non-prohibited vision. Therefore, we must first consider the general possibility of seeing him and how to respond to and discuss what is considered to be opposing it.
The research consists of an introduction, three chapters, a conclusion, and a list of sources and references.
The first chapter addresses the definition of the terms of the research title. The first section discusses the linguistic and technical meaning of seeing him during the Greater Occultation. The second section discusses the concept of occultation in previous religions. The second section deals with the occultation of Imam al-Hujjah (may God hasten his reappearance). The first section discusses the narrative evidence for the occultation of the Imam. The second section discusses the scholars› statements regarding this occultation.
The third and final section discusses the evidence for the vision. The first section discusses the narrative evidence that negates the vision and how it reconciles with the vision. The second section discusses the practical witnesses to the vision of Imam al-Hujjah (may God hasten his reappearance), namely the testimony of pious individuals to the vision of the Imam (may God hasten his reappearance).
The conclusion addresses the most important and prominent findings of our research.
Regarding the sources, the research relied on a group of ancient sources and modern references.