She cannot perform acts that require ritual purity (taharah). The main ones are:

• Tawaf of the Kaaba

• Prayer of Tawaf

However, she can perform:

• Standing at Arafat and Muzdalifah

• Sa‘i between Safa and Marwah

• Reciting dhikr and supplic

ations

Performing ghusl for ihram is recommended (mustahabb), not obligatory.

A menstruating woman may (and it is better if she does) perform ghusl for ihram, even if she is still menstruating. This ghusl is for cleanliness and spiritual readiness, not for ending menstruation.

Yes. Being menstruating does not prevent a woman from entering ihram.

Even if she is menstruating, a woman must make the intention at the Miqat, enter ihram, and recite the talbiyah. Ihram is not dependent on being free from menstruation.

1. Loss of Purity: The Most Common Invalidator of Tawaf

One of the definite invalidators of Tawaf is losing wudu (ablution) or ghusl during the Tawaf. Like prayer, Tawaf requires ritual purity. If a person’s wudu is invalidated during Tawaf, the ruling depends on the number of circuits completed.

If it occurs before completing the fourth circuit, the Tawaf generally must be restarted from the beginning. However, if it happens after the fourth circuit, one may renew wudu and continue from where they stopped (according to the well-known scholarly opinion).

Neglecting wudu—especially in crowded conditions and exhaustion—is a common mistake among pilgrims.

2. Mistakes in Counting the Circuits: Carelessness or Doubt?

Tawaf consists of exactly seven circuits—no more and no less. Intentionally adding or subtracting even one circuit invalidates the Tawaf.

Due to crowding, some pilgrims lose concentration or experience repeated doubts. If a serious doubt arises during Tawaf and the number of circuits cannot be determined, it is generally required to restart the Tawaf.

Using a counter or walking with a knowledgeable companion can help prevent this mistake.

3. Breaking the Continuity of Tawaf: Unnecessary Long Pauses

One of the conditions of Tawaf is that it should be performed continuously. Long breaks, leaving the area without necessity, or creating excessive gaps between circuits may cause problems with the validity of the Tawaf.

However, interrupting Tawaf for necessary reasons—such as the establishment of an obligatory congregational prayer or severe crowding—is permissible.

Some pilgrims stop for extended rest or to take photos, which may lead to issues with the validity of their Tawaf.

4. Not Observing the Proper Boundaries of Tawaf

Tawaf must be performed within the area between the Kaaba and Maqam Ibrahim. Moving too far away from the Kaaba or entering Hijr Isma'il invalidates that circuit, because Hijr Isma'il is considered part of the Kaaba. Therefore, one must go around it, not pass through it.

Some pilgrims mistakenly walk through the Hijr area thinking it is less crowded, but that circuit is not valid.

5. Incorrect Intention or Neglecting Sincerity (Qurbah)

Tawaf is an act of worship and requires a sincere intention for the sake of Allah. If someone performs Tawaf merely for sightseeing or to accompany others without the intention of worship, the act is not valid.

A common mistake is mixing sincere worship with showmanship or completely neglecting the intention of devotion.

The intention does not need to be spoken aloud, but it must consciously be for the purpose of obeying Allah.

Tawaf is not merely walking around the Kaaba; it is a precise act of worship with clear conditions. If you observe the following principles, you can perform a calm, valid, and mistake-free Tawaf:

1) Prepare Before You Begin

• Make sure you have wudu (ablution) and that your body and clothing are pure.

• Form the intention in your heart: “Tawaf of Hajj/‘Umrah for the sake of obeying Allah.” Saying it aloud is not required.

• Prepare physically—comfortable footwear (if permitted), sufficient water, and a simple way to count your circuits.

 Practical tip: Many people lose their wudu in crowded conditions. If this has happened to you before, renew your wudu just before entering the Mataf area.

2) Begin Correctly: From the Black Stone, With Focus

• Stand in line with the Black Stone (Hajar al-Aswad), make your intention, and begin.

• The Kaaba should remain on your left side, and you move counterclockwise.

• Each time you return to the Black Stone, one circuit is completed. In total, there must be 7 circuits.

 To avoid mistakes in counting, use your fingers or a simple counter.

3) Observe the Proper Boundaries

• Tawaf must be performed in the area between the Kaaba and Maqam Ibrahim (within the Mataf).

• Do not pass through Hijr Isma'il, as it is considered part of the Kaaba; that circuit would be invalid.

• Do not move so far away that you leave the valid Tawaf boundary.

4) Maintain Continuity

• Tawaf should be performed continuously without unnecessary long breaks.

• If congregational prayer begins or there is severe crowding, you may pause and then continue (according to the rulings related to the number of completed circuits).

• Taking photos, chatting, or sitting for long periods during Tawaf may affect its validity.

5) Keep Your Heart Present; Use Simple Dhikr

• No specific supplication is obligatory; you may recite any remembrance or du‘a.

• Choose a short, repeatable dhikr to help maintain focus, such as: “SubhanAllah, Alhamdulillah, Allahu Akbar.”

• A good Tawaf is both juridically valid and spiritually attentive.

6) Complete It Properly: Do Not Forget the Prayer of Tawaf

After finishing the seven circuits, perform two rak‘ahs of Tawaf prayer, preferably behind Maqam Ibrahim if possible. Without this prayer, the act is incomplete.

Quick Summary (7-Point Checklist)

• Wudu and purity ✔️

• Intention in the heart ✔️

• Start at the Black Stone ✔️

• Complete 7 circuits ✔️

• Avoid passing through Hijr Isma'il ✔️

• Maintain continuity ✔️

• Perform the Tawaf prayer ✔️

Iran is a country in which Twelver Shi‘ism is the dominant Islamic sect and also the official religion of the state, while at the same time it enjoys a significant diversity of Islamic schools of thought. Shi‘ism became firmly established as the official religion during the Safavid era, and today the majority of Iran’s population follows this sect. Alongside the Shi‘a majority, Sunni Muslims—whose presence in Iran dates back to the earliest centuries of Islam—form an important and historically rooted part of Iranian society.

Sunni Muslims in Iran mainly follow the Shafi‘i and Hanafi schools of jurisprudence. Shafi‘is are primarily found in Kurdish regions such as Kurdistan, Kermanshah, and parts of West Azerbaijan, while Hanafis predominantly live in Sistan and Baluchestan and the Turkmen Sahra. Although these schools differ in certain jurisprudential matters, they share complete agreement on the core principles of Islam, including belief in monotheism, prophethood, the Qur’an, and the direction of prayer (qibla).

Throughout Iran’s history, different Islamic sects have not only coexisted, but have also influenced one another in areas such as culture, language, scholarship, jurisprudence, and mysticism. Many prominent Iranian scholars, jurists, and commentators have emerged from various Islamic traditions. For this reason, the diversity of Islamic sects in Iran can be seen as an example of religious plurality within a shared Islamic identity.

In August 2024, dozens of activists stormed the UK-based factory belonging to Elbit Systems, the largest Israeli weapons manufacturer, causing an estimated 1 million pounds worth of damage and resulting in major disruption to the workings of some of the most sensitive elements of the factory for many months afterwards.

Those activists were arrested under draconian UK anti-terrorism laws and were held in jail for over a year and a half before they finally faced trial last month at Woolwich Crown Court.

The first six of those activists dubbed the Filton 24 were in court on Wednesday as the jury returned after weeks of deliberation, and found them all not guilty or refused to convict them on every single charge that the British state brought against them.

One activist remains imprisoned on bail, but the other five walked free today amid scenes of jubilation as supporters gathered outside to welcome them home.

The mother of one of the jailed activists expressed her relief and appreciation for all the support for her daughter, Fatima Zainab, who is now home after 18 months of repressive conditions in prison.

Alhamdulillah, I'm really, really happy today; we didn't get acquitted on all charges, but, Alhamdulillah, she got acquitted of aggravated burglary and violent disorder and a hung jury on criminal damage.

Alhamdulillah, it's a monumental victory for all of us, for the movement, for everyone. And I'm just so grateful for all the love and support, there's still people standing outside there.

We can hear the drums and the chants, and it's just so heartwarming. Alhamdulillah, it's amazing.

Sukaina Rajwani, Mother of Fatema Zainab

The Fulton 24 took part in direct action as part of the Palestine Action group before the British regime outlawed them as a prescribed terrorist organization, a decision that is itself now subject to legal reviews.

Those legal challenges, as well as these verdicts, will only boost the morale of those determined to drive Israeli weapons firms like Elbit Systems out of the UK.

The tactic has been to scare people off doing it. I think seeing them walk free and seeing the Triumph now will remind people as well that sticking with your integrity is always, always worth it.

And I'll just reiterate that by saying, yeah, five are walking out today, one remains inside, but as he was walked out that courtroom, he raised his fist too, and smiled.

And so I think that says enough of the spirit we need to be moving through this moment with.

Demonstrator 01

The verdicts represent a huge victory for the direct action campaign against the Israeli war machine, and raises hopes that the other 18 jailed activists will also soon be freed after a year and a half of being in jail without conviction.

Press TV’s website 

Hamas has condemned deadly Israeli airstrikes in Gaza, which killed at least 23 Palestinians in one of the deadliest days since October's ceasefire, saying the attack proves Israel's campaign of genocide is ongoing.

“This escalation reflects war criminal Netanyahu’s deliberate intent to sabotage the second phase of the ceasefire agreement, particularly with regard to the reopening of the Rafah crossing,” the resistance group said in a statement on Wednesday.

Hamas rejected the assertions made by Israel regarding a shooting event aimed at one of its soldiers in northern Gaza, labeling these claims as “a weak excuse to legitimize ongoing atrocities and aggression against the Palestinian people,” and as “an effort to enforce a lasting environment of oppression and fear in Gaza.”

The movement urged the sponsors and mediators of the ceasefire agreement to firmly oppose the actions of “war criminal Netanyahu.” 

Hamas highlighted that the Israeli prime minister is intentionally attempting to undermine the agreement in order to resume the campaign of killing and starvation in Gaza.

Medical sources said several children were among the casualties on Wednesday, including an 11-year-old girl.

At least 14 people were killed in Israeli shelling on the Tuffah and Zeitoun neighborhoods of Gaza City. Another four were reported dead in an attack on tents sheltering displaced people in the Qizan Abu Rashwan area, south of Khan Younis, in southern Gaza.

Two more people were killed by Israeli air attacks on the al-Mawasi coastal tent camp. 

Despite the ceasefire, Israel persists in conducting attacks that breach the terms of the agreement.

A landmark genocide case against Israel has opened at the International Court of Justice (ICJ) in The Hague.

Press TV’s website

Iran’s top military official says the country has strengthened its deterrence by upgrading domestically manufactured ballistic missiles.

Chief of Staff of the Iranian Armed Forces Major General Abdolrahim Mousavi made the remarks on Wednesday during a visit to an Islamic Revolution Guards Corps (IRGC) missile town. 

“By upgrading its ballistic missiles in all technical dimensions, Iran has been able to strengthen its deterrence power,” he said during the visit, accompanied by Brigadier General Majid Mousavi, commander of the IRGC Aerospace Force.

Mousavi also expressed Iran’s readiness to confront any act of aggression by its enemies. 

“Following the 12-day war, we have changed our military doctrine from defensive to offensive by adopting the policy of asymmetric warfare and [boosting readiness for a] crushing response to the enemies,” the top general said. 

He was referring to the illegal US-Israeli aggression against Iran that killed at least 1,064 people last June. 

Israel launched the unprovoked war on June 13 while Iran was engaged in nuclear talks with the US, which also joined the aggression by striking Iranian nuclear sites.

In response, Iranian armed forces targeted strategic sites across the occupied territories and at Al-Udeid, the largest US military installation in West Asia. 

Iran has since moved to enhance both its defensive and offensive capabilities. 

The region is once again bracing for another potential military confrontation after the United States deployed air and naval forces to the region and threatened to attack the Islamic Republic. 

Iranian officials have warned that any US attack would prompt an immediate response and could ignite a regional war.

Tensions have eased slightly as regional countries launched a flurry of diplomatic efforts to prevent war. Iranian and US diplomats are now set to meet in Oman on Friday for a new round of talks on Tehran’s nuclear program.

Earlier this week, General Mousavi warned that any miscalculation by the Islamic Republic’s enemies would trigger a “rapid” and “decisive” response.

Iranian Armed Forces are prepared to respond forcefully to threats, he added. “We think only of victory. We have no fear of the enemy’s superficial might, and we are fully ready for confrontation and to deliver a retaliatory slap.”

Press TV’s website

Allah says in the Qur’an:

﴿وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ﴾

(Surah Adh-Dhariyat, 51:47)

Translation:

“And the heaven We constructed with strength, and indeed, We are [its] Expander.”

The key word here is “لَمُوسِعُونَ (lamūsiʿūn)”, which implies continuity and ongoing action — meaning the expansion is not a completed event, but a continuing process.

Modern cosmology has shown that the universe is not static; rather, it is constantly expanding, a discovery confirmed in the 20th century through observations such as those of Edwin Hubble.

For people at the time of the Qur’an’s revelation, who largely believed the heavens were fixed and unchanging, this description is remarkably thought-provoking.