Among the most important actions at the end of the Imamiyya Hadjdj pilgrimage rites is Tawaf-al-Nisa. However, jurists of important Sunni schools believe that another Tawaf called Tawaf-al-Wida is obligatory. Defining the relation and balance between these two types of Tawaf and reviewing their properties from various perspectives are an issue deserving study. Despite its significant functions in forming a better image of the religious beliefs of each Islamic sect and responding to questions regarding the duality or oneness of these types of Tawaf, this issue has been mostly neglected by Muslim scholars and researchers in the field of jurisprudence. The current study aims to highlight the points of divergence and convergence between these two types of Tawaf. Clarifying the differences such as the appellation, the onset of action, those under obligation of these two types of Tawaf, obligation in al-Umrah al Mufradah and the effects of these two types of Tawaf, which remove the assumption that they are one and the same despite apparent similarities in the way of performance, conditions, obligations, universality and type of necessity, is the result of the present study.

The role of Ibrahim's station in Tawaf of the Venerated Kaaba is quoted in seemingly contradictory statements of Immaculate Imams (a). Lack of broad and integrated research on this issue led to the ambiguity in the extent of meaning and means of reconciling among the traditions (Hadith). Therefore, the question of the role of Ibrahim's Station in the boundary of Tawaf is the problem that needs more exploring to the phase of appropriate response. The report of Halabi from Ja'far bin Muhammad (a), with strong implications and authentic document, legitimates the Tawaf of the respected Kaaba out of Ibrahim' boundary. This study aimed to discover the limits and borders of the traditional and jurisprudential elaboration of Tawaf boundary in Hajj and 'Umrah. Achieving this target is probable in light of the description and analysis of the judiciary propositions with collecting library data which may result in a judicial clarification of Tawaf limit in Masjid al-Haram (the Sacred Mosque) due to perform worshiping ritual of Hajj and 'Umrah.

Background and Aim: In the view of Islam, Hajj is so important that it is considered superior to any worship after prayer, and this importance has caused it to be included in the branches of Islam. On the other hand, some people experience coma, fainting and temporary unconsciousness during Hajj, Tamattu or Umrah, after entering the land of revelation and during rituals, due to old age, illness, air temperature, crowds, etc and they are unable to continue this worship. Worship that may be considered invalid due to the general circumstances of the task and its absence in the state of unconsciousness. The present study was formed after examining the verdict of people with coma and unconsciousness while performing Ihram and Tawaf rituals. Materials and Methods: This research has been done using the narrations and words of Shiite jurists in library documents and scientific software and has analyzed the proposed solutions by descriptive-analytical method of texts and documents. Moreover, due to the extent of the rituals, this article deals only with Ihram and Tawaf. Conclusion: The findings of the study indicate that the ruling on unconsciousness and coma during Ihram and Tawaf varies depending on the type of ritual. In the case of Ihram, with the collection of narrations indicating the permission of delaying Ihram and the permission of taking the deputy, the ruling of recommending prohibition or delaying Ihram until recovery is preferred and in the case of Tawaf, whether on the basis of discretion or on the basis of disregard in the event of a conflict of arguments, the discretion between taking the deputy and continuing the Tawaf is preferred.

Over the past two centuries, the intellectual endeavors of women have introduced fresh insights into the realm of human knowledge and sparked numerous significant inquiries. Feminist criticism scrutinizes the position of women along two dimensions: the authorial persona (the depiction of women in literary works) and the constructed persona (the representation of women in the works of authors). The protagonist of al-Tawaf Hayat al-Jamar, which is regarded as the first female novel in Oman, is a victim of men in life (patriarchal system of prejudices and traditions). Through a deconstructive lens, this modernist novel attempts to call into question the dichotomy that exists between men and women. Consequently, the female protagonist perceives her status and sense of self as outcomes of the patriarchal social structures established by males and male authority. The present study employed the analytical descriptive method to examine the three axes of imitation, protest, and self-discovery as they pertain to the protagonist of the novel. The research findings indicate that the novel's feminist nature is primarily influenced by elements such as protest, self-expression, violence, the repression of feminine inclinations, and the breaking of taboos. However, it is worth noting that the novel also exhibits signs of self-awareness. However, through the author's decision to isolate the hero, he is prevented from reaching the critical juncture of self-exploration and developing a distinct identity, which is devoid of imitation and opposition.

In the present article, by relating verse 29 of Surah Al-Hajj, known as the verse of Tawaf and documenting the authority of custom in applying the concept of Tawaf to its example, three possible examples for Tawaf of the Kaaba  from its height dimension have been proposed and the subject of research:1. Tawaf around Kaaba; 2. Tawaf in front of the space above Kaaba to the sky; 3. Tawaf from the first floor of the Kabba. Finally, it is concluded that Tawaf from around Kaaba as the first example of Tawaf of the Kaaba is certain. The second possibility has no defensible evidence for Shiite jurists and is not acceptable. However, popular jurists and a small group of later Imami jurists have accepted it. Regarding the third possibility, which is the new word of this research, evidence on the permission of Tawaf from the first floor of the Holy Mosque by choice has been presented as another example of Tawaf of the House.

Among the practices of Hajj and Umrah is circumambulation around the House of God, for which rules and customs are mentioned in the Sharia. Among the customs that are disputed by Islamic jurists in this practice are the use of Idhtiba' and Raml in Tawaf. Most of the jurists of the Sunni denominations of thought have considered these two actions Mustahab based on the life of the Messenger of God, and some of them have ruled that Harvaleh is obligatory. Some of the advanced jurists of the Imamiyyah have also considered these two acts as mustahab, citing the above-mentioned reason. According to most of the Imami jurists, these two actions after the Prophet were not recommended, and on the other hand, they considered it recommended moving slowly and with moderation in Tawaf. In this research, while explaining the reason for the emergence of these two practices in Islam and proposing the views raised by the jurists of Islamic denominations, the sum of the two recent views is counted as the correct theory in this regard, and while criticizing the evidence of the first view, this view is proved with various and numerous proofs. it is arrived.

The Obligation of Hajj necessitates meticulous adherence to its rituals, with the Tawaf al-Bayt validity being crucial. Its permissibility hinges upon the spatial integrity of its locus. Due to the construction of four superimposed levels around the Ka‘bah to accommodate the augmented pilgrim population, a jurisprudential problem has arisen: whether Tawaf performed on lower levels remains valid. This study undertakes an analytical, library-based investigation, drawing primary evidence from Quranic exegesis and Ahadith, situated within the framework of Usul al-Fiqh and the Javaheri school of jurisprudence. Emphasis is placed on resolving lexical ambiguities, particularly concerning terms like “makān al-Bayt” and applying the Principle of Barā’ah in cases of doubt between minimal and maximal duty. The findings conclude that the normative concept of Tawaf al-Bayt, as rooted in scripture and tradition, is not rigidly constrained by fixed spatial or vertical parameters. Therefore, any circumambulation satisfying the criteria of customary validity (‘urfī) is deemed sufficient for fulfilling this essential pillar of Hajj.

This research aims to analyze the jurisprudential arguments of the use of poetry in the five jurisprudential Schools of Hanafiyah, Malikiyah, Shafiyah, Hanbali and Imamiyah. This article, via descriptive and analytical method, while inferring the views of the five schools of jurisprudence on issues related to the first rule of using poetry, its jurisprudential ruling in different situations, including while circumambulating God's house (Tawaf), in the mosque, as well as the ruling of arranging the Qur'an and the ruling of accepting the poet's witnessing, examines and presents various arguments and viewpoints. The result suggests that the obligatory ruling for using poetry is permissible, but in different situations, it has its appropriate rulings. The use of poetry in the mosque and in the state of tawaf depends on its meanings and content. Arranging the Qur'anic texts according to the jurisprudential schools of thought is religiously illegitimate, but arranging the meanings of the Qur'an, including its translation and interpretation, is religiously legitimate according to the majority of jurists of different schools of thought. Guaranteeing and adopting Quranic verses in the form of poetic order is also permissible by the majority of jurisprudence schools-except for the majority of Malikiyah jurists and some jurists of other schools of law. Haram (Forbidden) poetry causes the rejection of witnessing.

This study aims to consider ghazal/sonnet from conceptual metaphor perspective (Lakoff, 1980). The corpus used in the study contains 24 poems (189 couplets) in Persian, Azerbaijani Turkish and English. The results of the paper show that the most frequent target domain in ghazal is “love”. Moreover, central conceptual metaphors in “love” are: A) in Persian: LOVE IS JOURNEY, LOVE IS WINE, LOVE IS TIE, LOVE IS FIRE, LOVE IS AWAKENING, LOVE IS DEAL. B) in Azerbaijani Turkish: LOVE IS OPPRESSION, LOVE IS WAITING, LOVE IS TURNING/TAWAF, LOVE IS SPRING, LOVE IS WINE, LOVE IS SERMON. C) in English: LOVE IS LIVE, LOVE IS UNSTABLE, LOVE IS PARADOX. This study also confirms that linguistic form has a direct influence on conceptual metaphor occurrence in ghazal. According to the findings of the current paper, the central conceptual metaphor plays a key role in versification. That is, central conceptual metaphor in ghazal seems to be the stimulus to the poet.

In their 'Derakht-e Anjir-e Ma'abed' (The Fig Tree of the Temples) and 'Doumat wad Hamid, ' Ahmad Mahmoud and Tayeb Salih, respectively, created lands of nowhere, in which people show deep affection to a tree. Ahmad Mahmoud depicts a society in which people believe in the sanctification and miraculous power of a tree. It turned into the symbol of the beliefs and religious rituals of the people. Accordingly, they perform rituals that in divine religions are not appropriate to be carried out for anybody except for God. They, for instance, ask for the cure of the sick, pray the tree, impetrate, and pray it. Nobody dares oppose or deny the sanctity of the tree, and any opposition nipped in the bud. Similar devotions and seeking cure are also present in Tayeb Salih'sDoumat wad Hamid'. Document wad Hamid is a fruitless tree, which, like the fig tree, has become sanctified. People perform Tawaf around and make vows and sacrifice lambs for it. No opposition tolerated here too. The present paper applies a descriptive approach to study tree sanctification in these stories to highlight the myths and archetypes pointing out the relation between man and tree and finding the grounds and motivations for tree sanctification, finding how an element that is not intrinsically sacred becomes sanctified and determining which mechanisms used to achieve this. The findings show that the tree's sanctification is stronger in 'The Fig Tree of the Temples' than in 'Doumat wad Hamid, ' and it has heftier relations.