Kufa Journal of Arts

Different reactions emerged among intellectual, political and cultural groups, and these reactions appeared in Iranian literature, especially poetry, as a result of World War I. Among the poets who emerged in this era was Sayyid Ahmad ibn Shahab al-Din al-Ridawi, nicknamed al-Adib al-Pishawari, who was most concerned with this war. In this research, we will discuss the subject of World War I in the Arabic poems of al-Adib al-Pishawari and his views on this war and its repercussions in Iran in particular, and the East and the Islamic world in general. This study reached results, the most important of which are: Despite the occupation of Iran by the Ottomans united with the Germans; al-Adib al-Pishawari did not mention this matter in his poems and was satisfied with mentioning the aggression on Iran by the Russian and British states, due to his bias towards the Germans at that time. The writer Peshawari depicts the turbulent conditions in Iran during the First World War in the poem in which he cursed Akhund Khorasani, as if he intended to say that if it were not for Akhund Khorasani’s protection of the Constitutional Revolution, Iran would not have reached that turbulent state.

This study aims to read the miraculous event in the novel The Wonders of Baghdad - an analytical reading - considering it a critical means that exposes and reveals the ideological discourse behind power, regardless of the form of that power. This means benefits from the nature of the miraculous in that it knocks on doors and enters unfamiliar and illogical worlds, so that it appears as if it is a mask behind which the writer hides to reveal what he cannot reveal in reality unless he escapes into imagination, either for fear of some censor, or to intensify and deepen criticism, or to break monotony and tradition. The study has two requirements: the first is theoretical, in which we stand on the most important defining stations of the concept of the miraculous

Man sometimes suffers from psychological and moral diseases just as he suffers from physical diseases, and both are painful; both require prevention and treatment. The Qur’an is the elixir of life and provides methods of prevention and treatment. Intellectual and ideological diseases such as disbelief and misguidance and social diseases such as ignorance, division, injustice, sedition, violence, war, poverty, social corruption, betrayal, humiliation of women, breaking promises, etc., all lead in some way to psychological diseases. The Qur’an is a healing prescription to alleviate the burden of poverty, weakness, vulgarity, unreasonable fears, differences and dispersion, whether for those who suffer from worldly love, attachment to material things, and unconditional surrender to lusts, or for those who suffer from the woes of poverty and helplessness. The main subject of this research is Qur’anic treatment and providing psychological health to the two affected groups, the economically deprived and the materialistic. The Holy Qur’an provides solutions to modify the spirit of worldliness, help the poor and deprived, and ward off the psychological harm caused by poverty.

One of the signs of a believer is visiting Imam Hussein (PBUH) on the fortieth day. This visit began at the beginning of the fortieth day itself with the visit of one of the companions of the Holy Prophet (PBUH), namely Jabir bin Abdullah Al-Ansari, and the Shiites have been interested in it throughout the ages. What is most important in this visit is walking the Arbaeen Road. From the point of view of Imami jurisprudence, in proving the legitimacy of walking in the Arbaeen visit and its virtue, we benefit from the four proofs in jurisprudence. Walking on the fortieth day is a prominent example of glorifying the divine rituals and the love for the family of the Prophet (PBUH), which the Holy Quran has commanded us to do, and there are many narrations that say that visiting on foot is better than riding. In the biography of the infallible ones (peace be upon them), the visit was clearly on foot. This is evidence that the more difficult and intense a person’s worship of God is, the greater the reward. The reward is proportional to the difficulty. Therefore, the Arbaeen march has a high legitimacy and virtue. The verses of the Holy Qur’an, the narrations, and the biography of the Ahl al-Bayt (peace be upon them) and their companions are evidence of this.

Literary commitment is the writer's sense of responsibility towards the events of society and time. In this phenomenon, which is one of the most important literary topics in recent decades, a writer expresses his commitment to human values, and on the other hand, he considers himself obliged to reflect these issues in his literature. Literary commitment is an important issue that has many opponents and supporters among writers and critics, and each of them has accepted or rejected it according to his opinion and thought. Among the poets who reflected the manifestations of literary commitment in their poetry is the contemporary Yemeni poet, the martyr Muhammad Mahmoud Al-Zubairi. Al-Zubairi's poetry echoes freedom and oppression and depicts human dignity and honor. He did not only support his people spiritually with his pen and language, but also performed his religious and national duty through his active participation in the heart of the struggle. The purpose of this analytical-descriptive research is to examine the manifestations of literary commitment in Al-Zubairi's poetry and present him as a model poet and fighter. This article shows that Al-Zubairi never considered himself a stranger to the political and social issues of his time and always carried his religious and national message alongside other liberationists. This study also shows that, by pointing out the comprehensive dimensions of Islam, it led Muslims to feel proud, self-confident and united, and to avoid any backwardness and division. This article also explains that defending the homeland and serving the homeland created such a longing in Zubayri that language could not speak about it. Neither persecution, nor imprisonment, nor exile prevented him from thinking about the people. He saw it as his duty to liberate his pure homeland and his oppressed people from the clutches of hypocritical and tyrannical rulers, and to bring them freedom and peace. He considered the Palestinian cause the most important cause that is far from tribal and sectarian affiliation and is not limited to borders, but rather is a common ground for the oppressed and freedom seekers in the world. Moreover, he believes that the Palestinian fighters are not only for the people of this land, but all the free people of the world from all religions and backgrounds are ready to rush to help Palestine and sacrifice their lives. This article also explains Zubayri’s view on the free people that they should not submit to these oppressors who oppress the sons of his nation and dictate tyranny to them.

One of the characteristics of social development in any society is the contribution of women in various fields. Comparing the presence of women in scientific societies before and after the mission of the Prophet (PBUH) indicates Islam’s commitment to the participation of women, because according to the teachings of Islam, man is a reality that is manifested in both men and women. The personality and dignity of women are equal to that of men, and gender does not in any way constitute a reason to diminish their perfection and human personality. The effective participation of female jurists in various fields, including jurisprudence, comes as a result of the interest in the authentic teachings of the Holy Qur’an and the Sunnah of the Prophet in educating female scholars and thinkers. The current study uses the descriptive analytical approach to identify prominent female jurists such as: Aisha bint Talha, Hind bint Al-Muhallab, Amra bint Abdul Rahman, Hafsa bint Sirin, Fatima bint Al-Mundhir, Umm Al-Darda Al-Sughra, Fatima bint Ali bin Abi Talib (may Allah be pleased with her), Zainab bint Ali bin Abi Talib (may Allah be pleased with her), Muadha bint Abdullah, Aisha bint Saad bin Abi Waqqas, Naila bint Al-Furafisa, Umm Asim bint Asim, Hafsa bint Abdul Rahman, and Sakina bint Al-Hussein (may Allah be pleased with them), during the era of the Followers, and to express their scientific status and their role in shaping and promoting Islamic jurisprudence, and the impact of that on following the correct religious teachings in the early days of Islam by comparing the upward trajectory of female jurists at this stage, of course, with male jurists during this period.

“Delegation of legislation” in theology and “abrogation of the Book by the Sunnah” in jurisprudential issues are two interrelated topics that can be considered as examples of the theological principles of the principles of jurisprudence. Accepting the delegation of legislation leads to accepting the permissibility of abrogating the Book by the Sunnah; likewise, if the abrogation of the Book by the Sunnah is denied, the delegation of legislation is implicitly denied; even if there is no inherent connection between these two matters. The present research analyzes the opinions of the most important Shiite scholars regarding these two topics and reaches this conclusion that despite the lack of attention to the relationship of theology to the principles of jurisprudence, similar evidence has been presented in rejecting and accepting these two topics separately; however, there has been no explanation in the details of the relationship between the two topics. The authors also concluded that in most cases, the verbal reasons for proving the delegation of the Sharia were not used to prove the transformation of the Book into the Sunnah. Although the reasons for accepting the delegation of the Sharia, if they are correct, can be a good or unique reason for proving the abrogation of the Book by the Sunnah.

The Islamic faith believes that the future of man in reaching the level of perfection can only be achieved through the Islamic Mahdist government. Man under this Mahdist government will acquire secondary perfections and through them he will attain the original perfections. This article seeks through the descriptive analytical approach and by relying on transmitted and rational evidence to show the features of moral and spiritual perfection in the government of the Imam Qa'im (PBUH). The results of the research indicate that the Mahdist government is the ideal destiny that leads people to their ultimate goal of achieving dignity and honor... Man under the Mahdist government through his commitment to Islamic and divine laws and worshipping God Almighty alone reaches the highest levels of psychological comfort, activity and contentment, and thus his good life is achieved and he will become God's vicegerent on His earth as God Almighty willed.

With the victory of the Islamic Revolution, Islamic sects became diverse and different in their explanations, while agreeing on the basic principles of the call, due to the difference in minds, their scientific attainment, and the resulting interpretations. Men who specialized in educational thought emerged, including Sayyid Hibat al-Din al-Shahristani in the school of Ahl al-Bayt (may Allah be pleased with them). His presence in the modern era was a researcher in the traditions and customs present in Iraqi society, between criticizing and rejecting innovations among them, and laying down new educational foundations that were compatible with the era of modernity in which he lived. What he called for was the presence of a righteous ruler to build society and the nation, and without a righteous ruler, the nation would inevitably take the paths of the abyss and ruin. Sayyid Hibat al-Din al-Shahristani held educational positions in the first Iraqi government after the establishment of the new state of Iraq, and through his position he tried to change or reduce some of the British colonial control over the educational system in Iraq, despite the hard and violent fighting from the other side. Mr. Hibat al-Din al-Shahristani’s field was not only with the government, but he also had influence in the religious system. He was a prominent religious authority within the school of the Prophet’s family. While in this religious position, he called for refining some of the outdated customs and traditions that Iraqi society lives by adopting teaching individuals to read and write, opening schools, and emphasizing the solid educational and moral concepts that the Islamic religion adopted within its intellectual system. He issued the scientific magazine, trying to stimulate the individual Iraqi mind and preoccupy it with sciences after a period of stagnation and decline. He also worked to open scientific and literary associations.

One of the most prominent scientific institutions in Iraq, we mean Al-Mustansiriya University, where the history of this university was discussed since its establishment during the era of Abdul Salam Muhammad Arif (February 8, 1963 - April 13, 1966), and the era of his brother Abdul Rahman Muhammad Arif (April 1966 - July 17, 1968), which was called the Arifi era, which was a politically unstable era that cast its shadow on the progress of the university. In addition, the research followed the progress of the university during the era of Ahmed Hassan Al-Bakr (July 17, 1968 - July 16, 1979), which was a relatively stable era, which made Al-Mustansiriya University witness administrative and scientific development, as many scientific and human colleges were opened, in addition to the establishment of new departments with a significant expansion in admission at the level of morning undergraduate studies.

The contemporary state is a legal political entity that expresses a social will. In order for this state to achieve that will, it must be legal, through the existence of an independent institutional authority that monopolizes all the material means that enable it to impose its prestige within the framework of the constitution, in addition to the existence of the constitution, the principle of separation of powers, judicial oversight, the authority’s mastery of managing societal diversity, and the existence of party pluralism that enables real political participation.

The aim of the research was to identify the trends of change in temperature rates in Iraq over five decades (1963-2017). To achieve this purpose, monthly and annual temperature data for climate stations (Mosul, Baghdad, Basra) were used. Among the most important statistical indicators used in addition to the arithmetic averages were the standard deviation, the amount of change, and the simple linear regression. It was found that the change in temperature rates for five climate cycles was clear in Iraq, where it witnessed a deviation towards the rise. The fifth climate cycle (2007-2017) recorded the highest standard deviation from the maximum, minimum, and annual temperature rates in all climate stations under study, which is consistent with the severity of climate changes that the world witnessed during that period.

This research deals with the effect of diacritics in the Arabic language among the indications of commentary; as it is one of those verbal indications; and the phenomenon of diacritics is one of the major issues of Arabic that has occupied researchers throughout the ages; until theories were established in it, both ancient and modern; such as the theory of the factor that was proposed by ancient Arabic scholars, and what was established by modern scholars in it; and between the ancient and modern, this research attempts to discuss the issue with a modern scientific method, which is the descriptive method, which is one of the best research methods in dealing with language issues; and the research benefited from sources and references whose classifications differed between ancient and modern.

Iraqi society during the Ottoman era and what followed was characterized by its tribal nature, in which the role of sheikhs emerges as a social front with a prestigious position. They are the ones who direct social relations, whether with the state or with other tribes. Therefore, studying the relationship between sheikhs and the Ottoman state was the goal of this research, which revolves around two main axes. The first talks about the nature of the position of sheikh and the way he reached tribal leadership, and the second deals with the nature of the relationship with the Ottoman state and the developments of that relationship.

One of the characteristics of social structure in Islam is that it is a comprehensive, balanced and integrated devotional and educational approach. Since the family is the first nucleus in building society, and every gathering must be organized, and this organization must have values ​​that govern it and limit its tyranny and transgression, Islamic law - like other previous heavenly laws - has codified all the details of family life, whether in its normal conditions or in its emergency conditions. To the extent that family life is organized and happy, the society built from these small societal units will be happy. Building the family in Islam begins with the formation of the first relationship between the spouses, considering that the marriage contract is the legitimate way to form a family. Therefore, Islamic law has made this contract a sacred bond that the Holy Qur’an described as (the solemn covenant) (*). There were various marriages in the Arabian Peninsula before the prophetic mission, without any limits or controls. When Islam came, it abolished all marriages that were not suitable for establishing a virtuous family or a cohesive society, and only approved one marriage, in which a man proposes to a man his daughter or his female guardian, and gives her a dowry - or bride-price - agreed upon between them, then marries her with a contract that includes an offer and acceptance, and it is preferable that it be in the presence of people. The research addressed the basics of this structure according to the Islamic perspective in two sections, preceded by an introduction to define the concept of the family, and followed by a conclusion that included the results it reached.

Childhood is a critical stage due to its importance in shaping a person’s personality later on, as the child is affected by the environmental influences that reach him from the media in its various forms, and the harmful concepts and habits that the child acquires in childhood that are difficult to change in the future, which raises the responsibility of harmful media for the low content it broadcasts in the absence of legal texts that define its responsibility in a way that is easy to refer to, as well as defining the responsibility of natural and legal persons alike in a way that is consistent with the technical and scientific developments that the media has reached. Harmful media transmits the cultures and customs of different peoples that are not compatible with society in general and infect its children with duality in particular, because it reaches everyone everywhere and equally at home, at work, or on the street, and leaves its negative impact clearly on its recipients through its various visual and non-visual means by encouraging violence and scenes of vulgarity by following an enjoyable and exciting style.

Several poems have been attributed to Fatima al-Zahra (may Allah be pleased with her) in Arabic sources. Some researchers have collected these poems in an independent collection, but they did not pay enough attention to the accuracy of their collection and attributed to her (may Allah be pleased with her) everything mentioned in the various sources. These collections were not free from the plague of exaggeration and tolerance. On the other hand, some scholars denied that she (may Allah be pleased with her) recited poetry without relying on scientific standards. Therefore, this article aims to study the validity of attributing these poems as wonderful examples of Islamic poetry in a systematic manner, because the infallible ones (may Allah be pleased with them) were known for their eloquence and ability to express themselves, and Fatima al-Zahra (may Allah be pleased with her) is no exception to this. In this regard, the article relies on the criterion of style in light of a statistical equation called QSAM. This equation relies on evaluating and comparing two linguistic phenomena, which are sentence length and frequently repeated words in the text under study. The data resulting from this equation in the Fadak sermon and the poems attributed to her () indicate that there is not complete agreement between the two styles, nor is there a strong dissonance between them. This issue prevents the acceptance of attributing all of these poems to her () and just as it prevents the rejection of attributing all of them. It indicates the mixing of her poems () with the poems of others and confirms that some of the poems attributed to her () are for others but were attributed to Fatima () in error because she () spoke and cited them.

In the Iranian registration law, the legislator does not recognize the transfer of ownership in immovable transactions without official registration. In fact, in the Iranian legal registration system, the legislator sought to make the ordinary document in the transfer of immovable property irrelevant and unreliable. Transactions in immovable property are considered ceremonial. However, after amending the registration law, laws were amended in Iran that deviated from the original purpose of the registration law, which is the official nature of immovable contracts. With the allocation of most of the registration laws as well as with the enactment of new laws, it returned to its Islamic system and considered immovable transactions as satisfaction. In Islamic law, according to the verses of the Quran and the narrations of the Imams, the obligation to register transactions from the point of view of Islamic law and not registering them does not invalidate the legal act, but its basis is guidance to approach justice. Therefore, it cannot be said that registering transactions in Islam is a duty, but registering transactions in it is a guiding method to prevent potential damages in the future. This article, using a descriptive-analytical approach and using the laws of Iran, verses of the Holy Quran, hadiths of the Imams and the Sunnah of the Prophet, seeks to conduct a comparative study of the registration of immovable transactions in Islamic law and Iranian legal systems.

The artistic image is an aesthetic linguistic formation through which the writer conveys his sensory experience or emotional state with some creativity, according to a special system that distinguishes him from other writers, using all tangible means to reflect the image of external reality, through which visions, ideas and sensory perceptions merge and appear to the recipient in the best image. Poets used it in expression in order to decorate their meanings and present them in a beautiful form, so they competed and each of them began to draw his artistic images with various metaphorical and simile techniques. The poet Ibn Zaydoun was one of the most prominent poets of Andalusian literature and was distinguished by his artistic images, especially in drawing women, who became the focus of his poetry. Through artistic images, he drew his feelings and view of women and their bodies in the best scenes. Metaphorical imagery is of two types: implicit and explicit metaphor. The poet used all of these images to depict the beauty of his beloved, so he depicted her face and forehead as the sun and moon, her eyes as the eyes of a gazelle, her height as bamboo, her cheeks as roses, and her lips as wine. Most of the poet’s images are familiar, but the poet’s diversity in pictorial techniques and the intensification of images through the accumulation of many similes and metaphors, as well as exaggeration, distinguished his artistic painting.

This research is a study of the worship of stars and planets among the Arabs in the pre-Islamic era. It is a very old worship due to their belief in the existence of non-embodied spiritual powers and their influence on the earth, or on the reins of the earth, or on destinies, and it has an influence on people’s lives, their actions, their behavior, their ages, their sorrows, their misery, their happiness, etc., and it has an influence on people’s progress or lack thereof in deeds, words, etc., etc. The Arabs worshipped the planets and deified them, so they presented gifts to them and offered sacrifices to them, believing that they contain powers that make them influential in the universe and human life.

Gypsies are distinguished by specific social characteristics that make them subcultures with their own value system, special conditions, and nature of life. However, they share some of these values ​​with the prevailing culture in the larger society. The process of changing the traditional patterns of the Gypsy community in Iraq seems very slow, and is still below the level of the changes taking place in society as a whole. Gypsy communities in Iraq used to live a nomadic life, like Gypsies in other countries of the world. However, after 1970, they left the nomadic life and settled on the outskirts of Iraqi cities. According to the 1977 census, the number of Gypsies in Iraq was (8523) individuals, most of whom were concentrated in the governorates of (Baghdad, Basra, and Qadisiyah). Qadisiyah Governorate was ranked third, with the number of Gypsies there being (1195) individuals, constituting (14%) of the total number of Gypsies in Iraq. According to the 1997 census, the number of Gypsies in the city of Diwaniyah was (2263) individuals, distributed over (154) housing units. The truth is that the Gypsies are one of the most mysterious sub-groups compared to other groups with which they interacted or lived. They were viewed with varying views. Some people imagined them to represent a romantic image of freedom and a life thirsty for love and liberation, while others considered them homeless groups that had no loyalty or devotion to any country. As a result of this distinct view, they suffered harshly from all kinds of inhumane treatment and complete isolation throughout their long history, and the most extreme methods of oppression and social discrimination were practiced against them.

This research studies the art of paronomasia in the book (Tahrir al-Suluk fi Tadbir al-Muluk) by Abu al-Fadl Muhammad ibn al-A'raj (925 AH), which is one of the books of royal literature known in Arabic literature as "Mirrors of Princes" or "Adab al-Maraya". The writers of this literary genre were concerned with the artistic beauty and rhetorical employment of their works, and considered this style the best way to influence the recipients - the people in power - so their works, despite their directed preaching message and their advisory nature, came full of aesthetic values ​​that strongly celebrated rhetoric and its arts. In the folds of the book (Tahrir al-Suluk fi Tadbir al-Muluk), Ibn al-A'raj gathered different rhetorical styles, if not to say he went overboard with some of them, to achieve the literary quality of his text and to achieve its musical rhythm. However, this research is concerned with studying the art of paronomasia, which is one of the arts of rhetoric that achieves the internal music of the text; due to its distinctive and striking presence in it. The aim of the research is to demonstrate the literary quality of royal literature books through the studied model. Following the technical analytical approach, and relying on the data of Arabic rhetoric

One of the impacts of the right on ego is Euthanasia. Euthanasia may be conducted by the individual or other and in each case, it may be done by action or leave of action. In case that it is conducted by patient, this act is haram and arguments consider it as suicide. In terms of situational verdict, since the patient has assisted in homicide, surety is negated but when homicide is committed on pity by someone else, it is not seen as suicide even if that person is satisfied. In terms of situational verdict, there are two attitudes among jurists. However, article 365 of Iranian Civil Code accepts surety negation theory. In cases it is conducted by an action or leave of action, although the person has committed a haram action, he/she is not encountered with no surety relation in terms of relation negation

Human life has always been connected to the concept of love; it has recurred in the works of poets and writers creating a tremendous attraction. The manifestation of love has been influenced by cultural, literary, and social events of humankind through different times and places. Nagi and Jaff are among the most important Arab and Kurdish sonnet writing poets of the contemporary period. Unfortunately, Jaff is less known to the world due to the lack of research by authors and scholars in this regard; however, Jaff is one of the most prominent Kurdish poets. Nagi and Jaff were highly determined in writing sonnets; therefore, it is appropriate to consider them as pioneers of sonnet form particularly romantic sonnets. Nagi views his beloved differently and has a pure innocent love; he expresses a life full of love and adoration along with sorrow and grief. "All expressions of nature and objects are reflected in the poet's sorrow and grief, no wine will ever soothe this sorrow even the attainment of the beloved" Ehsan Abbas explains. However, Jaff reflects on the physical and material aspects of love and his beloved. Jaff's material and formal stance is rooted in his great love for the beloved. Mostly, Kurdish poets are influenced by poets and writers of other nations. The relationship between material love and pure love is different in the viewpoint of these two poets. Nagi believes that material or formal love is the beginning of pure divine love, provided that this love is not associated with lust; yet such viewpoint is not strong in Taher Beg Jaff's work probably due to his living condition which was aristocratic and carefree to some extent. Perhaps the impact of this factor can be observed in Jaff's formal and material love

Emergence is, inter alia, a secondary title and a reputable jurisprudential norm used in different areas of jurisprudence and laws. A case considered as an implication emergence is alcohol drinking to eliminate thirst and to treat. There are differences among Imamieh and Sunni jurists on permission or lack of permission for emergence alcohol drinking. Among criminal laws, only article 152 of Islamic law has addressed such emergence. Which jurisprudential attitude toward permission or lack of permission on emergence alcohol drinking enjoy needed strength and can emergence alcohol drinking being criminalized? In present study, by using descriptive – analytical method and a comparative approach, it is initially attempted to reread and analyze Imamieh and Sunni jurists’ views on emergence alcohol drinking and then to compare them with Islamic Punishment Code. Ultimately, based on Holy Quran and Narratives’ general arguments and considering the fact that emergence is a secondary title, it is concluded that if someone drinks alcohol in emergency, one cannot legally consider any penal punishment for him/her. The indication of this statement, is article 152 of Islamic Punishment Code

This study is concerned with analysing of assimilation as an English co-articulated phenomenon in a selected reading course assigned for Iraqi students in order to enhance the Iraqi ESL learners understanding of variety of English reading skills as well as phonology which is one of the bases of effective and successful reading. The aim of this paper is to help students overcome their problems through reading, listening and fluently pronouncing assimilated words in connected speech of English utterances for successful interaction and minimizing the Iraqi ESL students’ foreign accent. The collected data are the soundtracks of 14 reading passages taken from “Intermediate-Select Readings” /Second Edition by Linda Lee & Erik Gundersen as a second year reading textbook at the College of Languages / University of Kufa. The study analysed the data under scrutiny and found that the reciprocal assimilation is not as it is defined as adjacent sounds having mutual influence on each other to produce a third new fused sound, some features are copied just by one of them. It was also revealed that germination mostly occurs in complete assimilation when consonants in sequence are homorganic (the consonants have two features in common, manner of articulation and phonation). Since manner of articulation feature is existed in both sounds, the third place of articulation feature is copied automatically from the adjacent sound.

The present study aims at investigating the effect of context on the use of deontic modals within the first part of J. K. Rowling's Harry Potter series, that is 'Harry Potter and the Philosopher’s Stone'. Modal auxiliary verbs, that have an important role in the processes of interaction like improving the relationship among speakers in everyday communication and expressing their attitudes and stances, will be the focus of the present study for their large representation of deontic modality. In addition, from a pragmatic perspective, investigating context means taking into consideration the intention of the characters, their relationships, positions, social ranks, setting of the utterances and other conditions that have to be determined, so as to identify the influences, desires, and goals which have been achieved in the situations. The study comes up with the understanding that there is a firm relationship between context and the use of deontic modals, and that most of the modals are 'directives' and 'commissives' in their use towards the addressees

The research paper was inspired by a true story that depends on two women who suffered from trafficking. To sum up, the paper discusses the factors and risks of trafficking, specifically women. Trafficking of women is a horrible crime; it needs to put an end to women’s suffering. Two examples of females from the book “Two Kyrgyz Women”, had been exposed to many risks. They were beaten, threatened, and raped. The aim of the paper is to discuss that if the factors that aided women to be trafficked were treated from the early beginning, there would be no trafficking women. Those factors are many such as: - cheated by promising jobs, unstable political conditions, social and cultural practices that devalue women in their society, gender roles in society that shows society prefers boys more than girls, and the misconception of social norms. But in fact, those factors are not determined and banned with the help of Kyrgyz society, on the contrary, the society itself is the main factor that encourages women to leave their country for the sake of living. On the other hand, male partner does not take any part for supporting women; this is going to be discussed and proved in the coming pages.