This study aims to identify solutions for the early failure of roads in Libya due to the lack of a pavement management system and an effective load weighing system. The coastal highway in the city of Misrata was taken as a case study, which has high traffic volumes, especially heavy vehicles. The companies involved in the road's reconstruction provided data on average yearly temperatures and the physical properties of the construction materials, This included the modulus of elasticity and Poisson's ratio for both the asphalt mix and the soil used, The design for traffic volumes was based on ESALs reaching 24 M.S.A which is the calculated value for this road. , the ESALS were increased by 5 M.S.A and designed by using  PerRoad program, for perpetual pavement method, and the mechanical experimental method. After the design, both methodologies were compared, and the effect of increasing the number of axles and ESALs on the thickness of the asphalt layers was studied, The results showed that the design of this road using the perpetual pavement method is not affected by the increase in the number of axles and ESALs, which is suitable for achieving a design life of up to 50 years without being affected by the increase in ESALs. The asphalt layers were 25cm thick, while the subgrade layer was 20 cm thick, On the other hand, the mechanical experimental showed a clear impact from the increase in the number of axles and ESALs, as the thickness of the asphalt layer increased from 19 cm to 28 cm, and the thickness of the subgrade layer increased from 30 cm to 40 cm. This design achieves a lifespan of 20 years. The study also indicated that for designs with 15 M.S.A and above, the traditional design is considered over-designed, and the use of permanent pavement is preferred. As for the design of this road, the permanent pavement method was adopted

Religious self‑conscious emotions, especially guilt and shame, shape psychological well-being, yet their specific roles in distress and resilience remain underexplored in Arab Muslim contexts. This study examines the relationships between intrinsic and extrinsic religiosity, religious guilt and shame, resilience, and psychological distress among Libyan Arabs using confirmatory factor analysis (CFA), network analysis, and mediation modeling. Participants were 215 Libyan adults (72.1% female, aged 18–54) recruited via social media. Measures included the Muslim Religiosity Scale (MRS), the Brief Resilience Scale (BRS), the Depression Anxiety Stress Scale–8 (DASS-8), and items assessing religious guilt and shame. CFA supported a two-factor structure distinguishing guilt and shame (CFI = .95, RMSEA = .06, SRMR = .04). Correlation analyses revealed that both religious guilt (r = .31) and religious shame (r = .34) were strongly associated with intrinsic religiosity. Extrinsic religiosity correlated positively with resilience total score (r = .16) and negatively with depression (r = −.25) and stress (r = −.13). Intrinsic religiosity was higher among males (r = .19). Network analysis identified religious guilt as more central than shame, with “I feel guilty if I miss prayers” a key node. Mediation analysis indicated that depression mediated the association between resilience and religiosity dimensions, with nonsignificant direct effects. Network analysis suggested resilience played a limited bridging role between religiosity and distress. Findings highlight religious guilt’s stronger influence on distress compared to shame and suggest that psychological distress shapes religious engagement more than resilience does. Culturally sensitive interventions should address the mental health impact of religious guilt, and future research should explore protective factors in Arab Muslim populations.

This study aims to test the psychometric properties of the Integration of Stressful Life Experiences Scale (ISLES) and examines its associations with psychological distress, satisfaction with life, resilience, and religiosity among individuals affected by the Libyan wars. The sample consisted of 457 participants, with 77.02% female (n = 352) and 22.98% male (n = 105), ranging in age from 18 to 75 years (M_age = 28.82, SD = 11.41). Confirmatory Factor Analysis (CFA) revealed that the one-factor model exhibited excellent fit, with indices: CFI = .997, TLI = .997, RMSEA = .029 (90% CI = [.015, .040]), SRMR = .050. Reliability analysis indicated high internal consistency (ω = .94, α = .94). ISLES scores were negatively correlated with satisfaction with life (r = − .27) and resilience (r = − .39), while correlations with religiosity were non-significant (r = − .09, p = .060). Positive correlations were observed with psychological distress, including anxiety (r = .39), depression (r = .46), and stress (r = .32). Exploratory indirect association analyses showed that ISLES scores were statistically associated with psychological distress through resilience and life satisfaction, whereas no significant indirect association was observed for religiosity. These findings support the one-factor structure of ISLES and highlight context-specific patterns of association in populations exposed to chronic and ongoing trauma.

This study examined the indirect effect of student engagement (behavioral, emotional, and cognitive) in the relationship between mindfulness and flourishing among university students. A cross-sectional survey design was employed, with data collected from 618 students (Mage = 24.3, SD = 4.97) across various academic disciplines. Student engagement was measured using the Arabic version of the University Student Engagement Inventory (A-USEI). Mindfulness was assessed using the Mindful Attention Awareness Scale – Arabic Version (MAAS), and flourishing was evaluated using the Arabic version of the Flourishing Scale. Structural equation modeling (SEM) was conducted to test direct and indirect effects. Results indicated that mindfulness significantly predicted behavioral engagement (β = 0.17, p < 0.001), emotional engagement (β = 0.19, p < 0.001), and cognitive engagement (β = 0.08, p < 0.001). In turn, emotional engagement (β = 0.33, p < 0.001), behavioral engagement (β = 0.21, p < 0.001), and cognitive engagement (β = .63, p < 0.001) significantly predicted flourishing. The direct effect of mindfulness on flourishing was non-significant (β = –0.002, p = 0.94). However, significant indirect effects emerged through emotional (β = 0.08), behavioral (β = 0.05), and cognitive engagement (β = 0.06), confirming engagement as a key mediating mechanism. These findings highlight the importance of fostering student engagement to translate mindfulness into enhanced well-being. The study contributes to mindfulness research by validating this mediational model within an Arab higher education context.