The White Dome Journal

The study explores the characteristics of Arab feminist narrative in the works of Ahlam Mosteghanemi and Radwa Ashour, with a particular focus on how feminine identity, memory, and resistance are represented in modern Arabic literature. The study adopts a comparative analytical approach to examine the similarities and differences between the two authors’ perspectives on the concept of the feminine self.
The findings indicate that Mosteghanemi’s writing emphasizes the poetic and emotional dimensions of women’s experiences, portraying female characters as introspective and self-reflective individuals seeking personal identity and emotional fulfillment. In contrast, Ashour’s works focus on the political and social roles of women, highlighting their active participation in resisting oppression and documenting marginalized histories. While both writers challenge patriarchal structures and employ narrative strategies to assert women’s agency, their approaches differ in their emphasis on individual liberation versus social and political engagement.
The study concludes that Arab feminist narrative constitutes a dynamic space for the construction of identity, preservation of memory, and practice of social critique. It also demonstrates the ability of feminist writing to transform literary language, represent lived experiences, and question cultural and political structures, thereby contributing significantly to the enrichment of contemporary Arabic literature.

This study explores the evolution of party politics in Morocco between 1956 and 1960, a formative period in which the country transitioned from national liberation to state-building. It analyzes how nationalist parties—most notably the Istiqlal Party and the Shura and Independence Party—played leading roles in negotiating independence and forming the first governments, before new forces such as the Popular Movement and the National Union of Popular Forces emerged amid growing tensions between the monarchy and the political elite. The research highlights the legal and institutional transformations introduced by the 1958 Public Liberties Decree, which redefined the political field and formalized multiparty participation. Ultimately, it concludes that the late 1950s laid the foundations for a controlled multiparty system in which the monarchy remained the central axis of political authority, making the Moroccan experience a distinctive model of balancing reformist politics with traditional legitimacy.

The Arab rhetoricians have highlighted in the Quranic and literary studies that the interrogative tools do not stop at the original meaning that the true interrogation method ends with, so this research was an application of this result, so the field of application was the poem of Al-Zahra (peace be upon her) by Sheikh Al-Waeli, (may his secret be sanctified). The interrogative is a linguistic method that aims at the indirect aesthetic suggestive perception of the speaker. In the question, the speaker may not search for a specific answer. Rather, he aims to visualize what he is talking about, so he takes it away from its reality to various purposes. The intentions were multiple in the poem, and there is an indication that the author of the poem had intended those purposes.

The Pragmatic Deixis is amoden mechimism in terms of its application in study and research means promoting something whether material or immaterial its not just goods that need advertising and pupicity its also matters and events of life that surround us and we are responsibilile for disclosing them . Thus we promote them whatever our intention may be Here intentions and purposes differ evryone contributes their own interpretation of the announcement they make republic . When we turn to terature but its nothing but an ublicity intended by the writer wether poet or prose writer who wanteed to express it using different tools and mechanisms in their work . Then they promote that matter defining their intentions which become clear others and how can these people know about amatter concerning the poet and all aspects of theit life when they announce and publicize is to the public ? Thusewhat each writer did when they composed and poem or wrote any tipe of prose becomes clear.

This research deals with the psychological structure of the individual believer and that faith in God Almighty represents the cornerstone in the formation of this conscience, as it moves man from the stage of fear of legal punishment to fear of God Almighty, as faith controls man›s actions, refines his instincts, and creates a self-censor that accompanies man in his solitude.

The present study, entitled “The Voice of Fatimah al-Zahra (peace be upon her) between the Silence of Orientalism and the Echo of Grievance: A Contemporary Reading of Authority and Meaning,” seeks to analyze the ways in which Orientalist scholarship has approached the sacred personality of Fatimah al-Zahra (peace be upon her). It offers a critical examination of Orientalist methodologies, assumptions, and conceptual frameworks, with particular attention to the methodological foundations adopted in the study of both male and female religious figures.
A significant current within Orientalist studies is characterized by critical skepticism, bias, and selectivity; in some instances, this tendency extends to overtly adversarial positions or direct targeting of Islamic symbols—especially those considered sacred. Against this backdrop, the research situates itself within the tension between such at times extreme or ideologically driven approaches and the original contexts of Islamic discourse concerning central religious figures such as al-Siddiqah al-Zahra (peace be upon her).
The study further focuses on mechanisms of misrepresentation, marginalization, epistemic exclusion, and symbolic framing that have contributed to the reduction of Fatimah al-Zahra’s political, religious, social, and dialogical roles. These roles have frequently been confined to purely emotional or symbolic narratives, thereby overlooking her active and substantive engagement in the formative period of Islamic history.
At the same time, the researcher seeks to do justice to contemporary reinterpretations—both feminist and non-feminist—that reintroduce al-Zahra (peace be upon her) as a voice of protest and an agent of resistance. Such readings open new horizons for understanding her personality beyond the constraints of pre-modern patriarchal discourse and conventional Orientalist paradigms. Particular attention is devoted to an analysis of the Sermon of al-Zahra (peace be upon her) as a profound linguistic and philosophical discourse, one that articulates explicit political and social claims and contributed to shaping key concepts within Shi‘i thought, including grievance (mazlumiyyah), justice, and guardianship (wilayah).
The study concludes by emphasizing the necessity of re-reading Fatimah al-Zahra (peace be upon her) as a religious, political, and historical agent. She should not be reduced to a passive “victim” or a merely “emotional symbol,” but recognized as a doctrinal, juristic, political, and spiritual leader. Such a reassessment contributes to restoring the role of women in the intellectual and political formation of Islamic collective memory.

Sultan Mahmoud Al -Ghaznawi and his presence
The study of the research for a large Islamic personal study was a distinguished round in the publication of Islam in the same way
The Indian decision is not the authority of Mahmoud Al -Ghaznawi. The research included his study and round Political and civilized in Hind and Khorsan, his culture was Arabic, as it ended The centuries, the study of the hadith, and the learning of the basis of religion from its original resources. The creation of Sultan was Askri›s creation, where the mayor and his father, to his education since the creator of the philosophical principles and the killing and then His partnership in his sacred. Decides the 389 AH for the Sharia in the ruling Al -Abbasi is where he called him (the state of the state). The sales campaign is taking place for them to spread Islam In Hanand, where many of Hanwid, his public, his orders, and a king, eager. The building of the mosque is in the consideration The Sultan Mahmoud Al -Ghaznawi was no less important than his help in the sacrifices, so you saw it.He opened the costume of the mosque and the Madris to take into account the teaching of Hanwid, the principles of the religion. It was spread thanks to these Arabic -language openings because it is the language of the generous centuries and the language of most of the doorstep. The intellectual movement increased, and the studies appeared for the study of the century and the hadith as well as activity In the field of literature and poetry, the countries of Sultan Mahmoud Mahmoud Witches, poetry, and generosity, in his covenant, are great.

Claude Cahen is regarded as one of the leading figures of French Orientalism. In his book A History of the Arab Peoples and Islamic Peoples, he examined the political, social, and economic factors that led to the collapse of the Seljuk state. The French orientalist Claude Cahen argued that the downfall of the Seljuk state was not a matter of chance, but rather the outcome of multiple factors, including internal conflicts within the Seljuk ruling family over the sultanate on the one hand, and disputes with the Abbasid Caliphate on the other, in addition to external pressures represented by the ambitions of rival powers. From this perspective, the present study seeks to investigate Claude Cahen’s views and analyze their content in comparison with Islamic historical sources.

This study aims to address the phenomenon of Diglossia between Classical and Colloquial Arabic in Shiite Endowment Schools, Mosques, and Hussainiyas (Kirkuk as a Case Study), and to reveal its impact on shaping religious and linguistic discourse among students of religious sciences and the general public. The current study also explores the implications of this phenomenon on linguistic competence within the community, the understanding of sacred religious texts, and the development of interpretive and analytical linguistic thinking. The field study adopted a descriptive-analytical approach with a societal dimension, relying on an analysis of sermons delivered by influential preachers and the linguistic output of both the preacher and the audience. The study concluded that the irregular use of Colloquial Arabic by preachers among the general public contributes to facilitating immediate understanding (positive), but it may weaken Classical Arabic and linguistic eloquence (negative). Linguistic analysis, however, can be detrimental unless it is governed by a conscious educational system that makes colloquial Arabic a bridge to understanding and communication, not a replacement for Classical Arabic. The research presented a set of conclusions and recommendations, the most important of which is the need to build educational language systems within Shiite Endowment Schools, restoring Classical Arabic to its role as the language of religion, science, knowledge and analysis.

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This study aimed to highlight the importance of schools in Egypt during the Fatimid era, as they contributed to the development of the educational and cultural level in Egypt, which helped to spread them throughout Egypt. Schools and the educational system in the Fatimid era took great strides towards development and progress, thanks to the patronage of the Fatimid caliphs and their ministers and their contribution to the establishment and funding of schools through direct funding from them, especially the Fatimid Caliph Al-Aziz Billah (365-386 AH/ 975-996 AD). Also, prominent figures of Egyptian society, men and women, contributed to the establishment of many of these schools, and as a result, their interests, goals and methods of teaching diversified.

This research explores the concept of «Ihsan» (Excellence/Benevolence) as a pivotal value within the Koranic paradigm—one that transcends mere moral sentiment to become a fundamental driver of quality and professionalism. The study addresses a central problematic: How can the spiritual internalisation of Divine Watchfulness (Muraqabah) be transformed into tangible practical behavior that leads to the mastery of work (Itqan) and the enhancement of productive efficiency within society?
The research provides a linguistic and idiomatic grounding of the concept of Ihsan in its Koranic context, analyzes verses that interlink Ihsan with action, and deduces the governing rules for performance quality. Furthermore, it highlights the direct correlation between the consciousness of Divine Oversight and the refinement of practical outputs.
Adopting an inductive-analytical methodology, the study surveys Koranic verses pertaining to Ihsan, analyzing them to extract practical values that incentivize mastery, while drawing connections to contemporary administrative and professional realities.
The research concludes that Ihsan serves as an intrinsic guarantee of quality. While man-made systems rely on external regulation, the Quran establishes an internal conscience that renders the perfection of work an act of worship and spiritual proximity. This necessarily leads to the cultivation of a society characterized by excellence in its industries, thought, and services.

The current research aimed to examine the level of future foresight and the level of professional self-efficacy among educational counselors, as well as to investigate the correlation between these two variables. The study was conducted on a sample of (200 )male and female counselors, with an equal distribution between genders. To measure future foresight, the researcher developed a scale which was reviewed by a committee of experts to ensure the validity of its items in assessing the intended construct. For measuring professional self-efficacy, the researcher adopted the scale developed by Abu Rasin and Al-Rabeean (2023). The findings revealed that educational counselors demonstrate high levels of both future foresight and professional self-efficacy, and that there is a significant positive correlation between the two variables, indicating that higher levels of future foresight are associated with higher levels of professional self-efficacy among counselors.

Peaceful coexistence during the era of the Prophet Muhammad (ﷺ) with the Jewish community represents an advanced humanitarian model for managing a multi-religious society. This coexistence was manifested through the Constitution of Medina, which regulated the relationship between Muslims and Jews on the basis of shared citizenship and guaranteed freedom of religion as well as mutual rights and obligations. It was also reflected in justice in daily dealings, respect for financial and social rights, and adherence to covenants and agreements as long as they were honored. This model demonstrates that the relationship was founded on peace and cooperation, and that any conflict arose from the violation of agreements rather than religious differences, highlighting the tolerance of Islam and the importance of coexistence in achieving social stability.

This research aims to clarify the role of the state in confronting espionage, emphasizing its obligation to always be prepared to protect its political and social system from imminent dangers and the threat of internal unrest, as well as to safeguard its citizens, their dignity, and their property. This can only be achieved through sound planning based on prior knowledge of the true nature of enemies both within and outside the country, gathering information and data, investigating facts, and understanding their intentions towards Muslims. The prohibited espionage involves seeking out people›s private matters, exposing their faults and mistakes. Islam aims to regulate social relations among members of a single society and prohibits anything that leads to division, hatred, and animosity between individuals and groups.

Islam contributed greatly to human civilization, and trade played a major role in building human civilization and had a great impact on general civilizations, as trade, both internal and external, is one of the main tributaries of economic activity. It also formed a broad field of interest for historians and researchers. Thanks to its geographical location, Kairouan turned into an important commercial center that received agricultural and industrial products from various cities of the Maghreb. The great interest of the Umayyads in financial resources and the accumulation of wealth formed an important motive for its success.

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The declension of the masculine plural in the dialects of the Arabian Peninsula (Semitic languages) has suffered from instability due to migrations and wars. This has led to their movement and change, with a single declension prevailing in some cases. This means that they retained declensional remnants from their different historical periods, remaining evident in some, such as Ugaritic and Canaanite, while others have retained declension as a dialectal feature.
As for the Arabic language, it has preserved its declensional markers. The secret to its preservation lies in the revelation of the Holy Quran, which came to preserve all its rules and structures.
The masculine plural is one of the indicators that relies on the construction of suffixes using phonetic elements added to the root structure. These suffixes carry functional meanings and values ​​that guide the structures and help accommodate linguistic variations. Looking at the waw and ya from a phonetic perspective, we observe that the waw is simply a long vowel sound.

The research presents a comparative study of the similarities and differences between Buddhism in both Burma and Japan. Given that Buddhism is a man-made philosophical religion, it has adopted a distinct local character in each country. In Burma, it is characterized by an adherence to ancient traditions and a close daily integration into the lives of the population. In Japan, however, it is marked by sectarian pluralism and hybridization with national beliefs.
​Despite these differences, there is a fundamental core similarity between the two countries. This is manifested in the spiritual objective of seeking liberation from suffering, a belief in the role of reincarnation, and a reliance on meditation as a means of spiritual purification. This is further complemented by the presence of monasticism, the use of shared symbols, and the celebration of similar religious occasions.
​Clear distinctions also exist, stemming from the dominant school of thought and the historical development of each nation. We emphasize that religious practices are not static; rather, they are shaped by the historical and cultural contexts in which they emerged.

Abstract:
The aim of this research is to investigate the impact of digital polarization on the quality of human resources in luxury and first-class hotels in Iraq, while also examining the mediating role of the employer›s job brand in this relationship. The research population comprises senior and middle management at the Tulip Al-Rasheed Hotel, Al-Mansour Hotel, Ishtar Basra Hotel, Babylon Rotana Hotel, and Baghdad Hotel. The research sample consists of 185 respondents representing senior and middle management levels (Managing Manager, Shift Manager, Lounge Manager, Board Members, Human Resources Manager, Housekeeping Manager, Food and Beverage Manager, and Front Office Manager) from a total population of 372 individuals.
Statistical analysis revealed a significant direct positive impact of digital polarization on the quality of hotel human resources (β = 0.68, p < 0.001). It also demonstrated that the job brand plays a partially enhancing mediating role (indirect effect = 0.275, CI = [0.16, 0.40]). The research presents a comprehensive theoretical framework encompassing guiding theories and models, characteristics and features, influencing factors, analysis of hotel challenges, the interaction between variables, gap analysis and methods for bridging them, specific knowledge and applied contributions for first-class and luxury hotels in Iraq, and a proposed model for developing a digital hotel recruitment system.

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The Diyala River is considered the «mad river» because it is characterized by fluctuations in its discharges from time to time, where they are irregular. Sometimes they are severe, leading to flooding, and other times they are low, leading to drought. The river›s discharges vary greatly, whether on a yearly, seasonal, monthly, or even daily basis, depending on the characteristics of the water year, which may be a dry year, threatening water scarcity, as was the case in the dry water year (2008-2009), where water levels dropped due to low rainfall, leading to the cancellation of the agricultural plan for that year.
The drought continued from (1999-2015), and the periods of drought helped people settle near the river›s floodplain, the Wadi area, feeling secure from the river›s flooding again, until there was heavy rainfall and snowmelt in the wet water year (2018-2019). The water levels in the Hamrin Lake rose, and the river›s water discharges increased, reaching an average annual discharge of (346) m3/s, leading to flooding of adjacent lands, causing damage and displacement of many residents to safe areas, fearing more severe flooding waves. The agricultural lands were damaged, and crops, citrus trees, fruit trees, and horticultural crops were destroyed, making the study area a disaster-stricken area during floods and at risk of future flooding.

Ther are alot of urging kindness and dutifulness to parents are repeated, following the context of not associating partners with Allah , and in the form of obligation. This indicates the importance of kindness to them, and to the mother in particular, due to what she endured during pregnancy, childbirth, breastfeeding, and other aspects of care. Neither the Quran nor the Sunnah mentions a commandment for parents to be kind to their children, because Allah has instilled the care of children as an instinct in parents for the uprightness of life.

This research aims to shed light on the origins of Islamic sciences, the motivations that led to their flourishing, their most prominent fields and pioneers, as well as their profound impact on Islamic and global civilization. Islamic sciences arose from religious motivations derived from the Holy Quran and the Prophetic Sunnah, which encouraged the pursuit of knowledge and contemplation of the universe. They were also influenced by political and social factors stemming from the expansion of the Islamic state and its interaction with Greek, Persian, and Indian civilizations. These sciences encompassed diverse fields, including religious sciences (such as jurisprudence and hadith studies), linguistic sciences (such as grammar and rhetoric), and experimental sciences (such as medicine, astronomy, mathematics, and chemistry). Prominent scholars such as Al-Khwarizmi, Al-Razi, Ibn Sina, and Ibn Al-Haytham emerged, laying the foundations for the experimental method and integrating theory and practice. Islamic civilization played a pivotal role in preserving and developing ancient knowledge, then transmitting it to Europe during the Middle Ages, which directly contributed to igniting the European Renaissance. However, Islamic sciences later began to decline due to political, intellectual, and social factors, most notably political fragmentation, foreign invasions, and intellectual stagnation. The research concludes that Islamic sciences were not merely an accumulation of knowledge, but rather a civilizational project based on reason, experience, and openness, and that drawing inspiration from its spirit is essential for building a present and future founded on both science and faith.

Abstract:
The Holy Quran is the Book of God that has outlined for us the sound path through the wise principles, just laws, correct systems, and lofty ideals contained within it, which build sound belief in the minds and instill virtuous morals in the souls. It is the message of the ideal life, in its most complete form. In this research, I addressed the most important aspect of life, which is belief (Aqeedah). Belief is the fundamental driver, and its effects appear through behavior and speech. A good example of this is the narration of Aisha, may God be pleased with her, who was asked about the character of the Prophet, peace be upon him, and she said: ‹His character was the Quran.› In the Holy Quran, there are evidences of the impact of belief in discourse, indicating the deep entrenchment of belief in the souls of its followers, which led me to think about studying the contextual implications in the discourse of women›s belief in the Holy Quran.

Abstract:
After praising God and sending blessings and peace upon His Messenger, his family, his companions, and those who follow him, I summarize this humble research, which began with a biography of the late scholar, Professor Dr. Nizam al-Din Abdul Hamid (may God have mercy on him), and an explanation of the concept of preference and its related aspects. This concept of preference is of paramount importance in determining the stronger and weaker opinions based on evidence and legal opinions, according to sound scientific principles and methodology.
After studying this comprehensive book, «The Rulings of the Family,» I encountered some preferences regarding certain legal rulings related to the divorce of an intoxicated person, the divorce of someone joking, and divorce using ambiguous language, specifically concerning its validity. I wanted to study these preferences and provide a sound legal interpretation, relying on Quranic evidence and its interpretation, the noble Prophetic traditions and their explanations, the sayings of some of the Companions (may God be pleased with them), and the opinions of the jurists (may God have mercy on them).