Ritual Ablution Research Articles

Knowledge and Behaviors of Foot Care in Muslims With Diabetes Mellitus: Does Islamic Ritual Ablution Make a Difference?

This study aimed to determine the relationship between ablution ritual and foot knowledge, self-care behaviors, and the presence of diabetic foot ulcers in Muslims with type 2 diabetes mellitus (T2DM). A descriptive, comparative method was utilized to identify ablution ritual and foot knowledge, self-care behaviors, and the presence of diabetic foot ulcers. There were 228 persons with T2DM, with 162 participants (71.1%) in the ablution group and 66 participants (28.9%) in the no-ablution group, with 19.7% having diabetic foot ulcers. Diabetic foot knowledge and foot self-care behaviors of persons with T2DM were below a medium level, and there was a significant difference between ablution behavior and the presence of diabetic foot ulcers (x2 =6.646, p<.05). Culturally congruent interventions that acknowledge and understand the cultural practices and beliefs of Muslims with T2DM may be recommended to enhance their knowledge levels and promote positive behavior changes.

Efektifitas Pembelajaran Fikih dalam Peningkatan Kemampuan Praktik Ibadah Peserta Didik Kelas VII MTs DDI Padanglolo

Islam already has a reference or guideline in guiding humans. Therefore, the values ​​of religious teachings originating from the word of God can be used to inspire the spirit of their faith so that self-control, self-actualization, self-inventory, and self-confidence can be developed. The effectiveness of Islamic jurisprudence in worship practices at Madrasah Tsanawiyah DDI Padanglolo, the purpose of the program is to provide students with the knowledge of ritual ablution and prayer procedures so that they can worship properly in accordance with Islamic law, which can be practiced and become a habit in the daily life of the students. This research is a type of quantitative research. Quantitative research methods could be interpreted as research methods based on the philosophy of positivism used to examine certain populations or samples, sampling techniques are generally carried out randomly, data collection uses research instruments, data analysis is quantitative/statistical with the aim of testing hypotheses has been established. The results of this study are expected to increase the contribution of discourse and insight in the field of Islamic religious education, increase research knowledge and student service activity on Islamic jurisprudence and learning effectiveness. With the existence of religious fiqh learning at Madrasah Tsanawiyah DDI Padanglolo, Pinrang Regency can improve the practice of praying for class VII students. So that it could be said that fiqh learning is very effective in improving the practice of praying for students at Madrasah Tsanawiyah DDI Padanglolo. The factors that affect the ability of students to pray are internal factors and external factors. These two factors have a big impact in developing the ability of student’s religious education.

Ismaili Taʾwīl of Religious Rites: Interpretation of Obligatory Prayer in Jaʿfar b. Manṣūr al-Yaman’s Riḍāʿ fī l-Bāṭin

Abstract In what was labelled “exaggerating” Shiʿism (ghuluww) by various Islamic orthodoxies (Twelver Shiʿism, Sunnism, and Fatimid Ismailism), it was commonly held that the Islamic prescriptions had to be interpreted as referring to specific persons (ashkhāṣ)—which sometimes led to antinomianism. Stemming from this tradition, Jaʿfar b. Manṣūr al-Yaman, a tenth-century Fatimid Ismaili author, proposes in his Riḍāʿ fī l-bāṭin an exegesis of the ritual ablutions and the five daily prayers that identifies them with specific individuals and sacred ranks of the daʿwa. This work illustrates how Ismailism developed its distinctiveness by reinterpreting and reshaping classical Shiʿi themes. Jaʿfar’s esoteric interpretation of prayer suggests that the core of early Ismaili doctrine resides in the acknowledgement of the esoteric hierarchy of the daʿwa, as well as in the expectation of the coming Mahdī, while insisting on the necessity of both the esoteric and exoteric aspects of religion.

Naegleria fowleri from Pakistan Has Type-2 Genotype.

Background:Primary amoebic meningoencephalitis (PAM) is an acute and fulminant CNS infection caused by Naegleria fowleri. Recreational activities and ritual ablution with contaminated warm fresh water are the main reason of PAM. Pakistan ranked the second most affected country, where most of the PAM incidences were reported from Karachi, Pakistan.Methods:In May, 2019, a 28-yr-old suspected PAM patient came to the Imam Zain-Ul-Abdin Hospital, Karachi. Biochemical and cytological investigations of patient‘s CSF were carried out at Karachi Diagnostic Center and Molecular Biology Lab. Sequencing of Naegleria sp. specific (ITS) primer-based amplicons was performed from both patient‘s CSF and water samples followed by multiple sequence alignment and phylogenetic studies.Results:Biochemical and cytological investigations of patient‘s CSF showed 5 mg/dl glucose, 240 mg/dl total protein and 2260/mm3 TLC suggesting acute meningoencephalitis. PCR-based analyses of patient‘s CSF and his residential tap water samples using Naegleria sp. specific (ITS) and N. fowleri specific primers revealed the presence of N. fowleri DNA. Nucleotide sequences of ITS primer-based amplicons from both patient‘s CSF and water samples were submitted in GenBank under the accession numbers MT726981.1 and MT726226.1, respectively. According to phylogenetic analysis, N. fowleri isolate from Pakistan has shown the least node age of seven.Conclusion: Here, for the very first time in Pakistan, N. fowleri genotype has been identified as type-2. Phylogenetic analysis showed that N. fowleri isolate from Pakistan is among the latest descendants, i.e., evolved later in life.

Olbian Perirantheria

From Olbia’s excavations comes a series of ceramic and stone, mostly marble, large open vessels in the shape of shallow bowls, which were installed on high pedestals. On ceramic vessels the stamped decor on the outside of the edge; it usually consisted of several relief belts – Ionic cymatium (ovolos), one or two pearl cords; in the case of marble vessels, only profiling was marked on the outer side of the edge. Such vessels in the modern literature are interpreted as perirantheria. According to the conditions of the finds and the style of the ornament, the earliest of the known vessels belong to the late Archaic period. The peak of their usage falls on the 5th century BCE. In Olbia, perirantheria have been found in two cult sites, the Western and Southern temenoi, the botroses, and the cultural strata. Their belonging to the cult inventory is unconditional. A wide range of analogies, known from the monuments of the Mediterranean, indicate that the perirantheria were intended for sacred water, which was used for ritual ablutions before and after the sacrifices. Traces of burning on a ceramic vessel originating from the Western Temenos suggest that at some stage of its operation it could be used as an altar for burning offerings. In the late Classical and Hellenistic periods, louteria became a part of everyday life – identical in shape water vessels, also made of ceramics and stone, mostly marble, but smaller in size. These vessels stood on high pedestals, often designed as fluted columns. The context of such finds is mainly related to residential buildings in both the Mediterranean and Olbia, which suggests a change in their functional usage. In addition, the study of the Olbian collection of ritual vessels opens another unknown page in the nomenclature of goods brought to Olbia.

Jamāl al-Dīn al-Qāsimī’s Treatise on Wiping over Socks and the Rise of a Distinct Salafi Method

Abstract ‘Modern’ Salafis of the late nineteenth/early twentieth century have much more in common with contemporary ‘puritan’ Salafis than claimed in recent scholarship. Indicative of this is the debate over whether it is allowed to wipe over socks during ritual ablutions (wuḍūʾ), a visual identity marker for Salafis. This is a recurrent theme in contemporary polemics between the four Sunni madhhabs and the lā-madhhabiyya current associated with Salafis. Jamāl al-Dīn al-Qāsimī’s (1866–1914) treatise al-Masḥ ʿalā al-jawrabayn is a late Ottoman ‘modern’ Salafi forerunner of this debate. By placing this work in its historical context, this article demonstrates how al-Qāsimī used the issue to address fundamental questions of fiqh and ḥadīth methodology in the heated debate over ijtihād. Later Salafi editions with introductions and comments of Aḥmad Muḥammad Shākir (1892–1958) and Nāṣir al-Dīn al-Albānī (1914–99), show how his method influenced later ‘puritan’ Salafi scholars.

Ritual Inscriptions from Uzundara

The paper presents three Greek votive graffiti from the excavations of citadel of Fortress Uzundara (Uzbekistan) and describes their archaeological context. This fortress is located on the North-West Border of Ancient Bactria, and represents the crucial point in the tens–kilometers long borderline fortification system in this area. It is built at altitude of 1700 meters above the sea level. The fortress stands on the narrow (220 meters) neck between the precipitous walls of the natural boundary Kara-Kamar and the canyon Uzundara, and locks the pass for the equestrian troops intent to bypass the borderline wall of Darband in 7 kilometers northward. It consists of the principal rhomboid castle, a detached and adjacent triangular citadel, same sections of the external walls, and of three external towers. The main goal of this fortress was the warning of the sudden attack of nomads from the Karshin steppes. A military garrison was stationed in the Uzundara fortress – a Seleucid frurion in the first quarter of the 3rd century BC. Apparently at this time it consisted of Macedonians and Greeks. This is clearly evidenced by archaeological materials, including epigraphic ones. We analyze three artefacts voted to Demeter of the Mountains and the Borderline, Zeus–Mitra, and Zoroastrian Deity Srosh. The most complete inscription – votive to Demeter – persists on the three fragments of tagora (luterium) which could be used for the ritual ablution. They were founded in different years and in different places around the ovoid cellar on the rocky complex of the citadel Uzundara.

SARS-CoV-2: The Increasing Importance of Water Filtration against Highly Pathogenic Microbes.

The presence of SARS-CoV-2 in human wastewater together with poor quality of public drinking water supplies in developing countries is of concern. Additionally, the frequent use of contaminated water for bathing, nasal irrigation, swimming, and ablution can be a risk factor in contracting infectious agents such as the brain-eating amoebae and possibly SARS-CoV-2. The use of appropriate tap water filters should be encouraged to remove pathogenic microbes, together with restrained nasal irrigation (not forcing water inside nostrils vigorously) during ritual ablution or bathing to avoid dangerous consequences for populations residing in developing countries.

PELAKSANAAN PEMBELAJARAN IBADAH WUDHU DI TAMAN KANAK-KANAK ISLAM TERPADU DAR EL-IMAN 2 KOTA PADANG

This study aims to describe the implementation of learning ablution using a qualitative approach, descriptive method. Reseacrh informants are teachers. Data collection techniques are observation, interviews, and documentation. Data analysis techniques with data triangulation techniques. The results of the implementation of learning ablution in the Integrated Islamic Kindergarten Dar El-Iman 2 Padang City were carried out well. The activities of implementing ablution leraning are carried out using simulation methods and exercises. The simulation method shows the teacher who directly teaches the implementation of ablution to children, the steps from beginning to end using hand mevements then the child follows. The teacher signals to the child as if in front of him there is water when in fact it is not, this is done to make it easier for the child to remember the steps of performing ablution. In the practice method of performing ablution worship every week, so that children can understand and apply it in everyday life and children can do the implementation of ritual ablution as taught by the Prophet Muhammad. The implementation of ablution learning has been effective. Keyword : Implementation of worship learning, worship ablution.

Implementation of Multiple Intelligences Approach Based On Batak Angkola Culture in Learning Thematic For Class IV SD Negeri 100620 Pargarutan Julu South Tapanuli District

The purpose of this study is to describe the preparation, implementation and assessment related to the implementation of the Batak Angkola culture-based Multiple Intelligences approach in the thematic learning of grade IV SD 100620 Pargarutan Julu, South Tapanuli District. This research uses a qualitative research approach with descriptive research type. The subjects of this study were grade IV teachers and grade IV students. Data collection techniques used were observation, interviews, and documentation. Data analysis techniques consist of data reduction, data display and conclusion drawing. The results showed that the implementation of the Multiple Intelligences approach in thematic learning in grade IV SD 100620 Pargarutan Julu, South Tapanuli Districttook place well. The teacher has used varied learning methods and strategies for the Batak Angkola culture, including using lecture and story methods for students who are superior in verbal-linguistic intelligence, demonstrations in ritual ablution for students who are superior in physical-kinesthetic intelligence. For students who excel in multiple intelligence, the teacher teaches with presentations that combine creative linguistic, mathematical and kinesthetic methods with creativity. The learning assessment is reviewed from 3 aspects namely; 1) cognitive by oral, written and assignment tests, 2) affective by observation and self-assessment, and 3) psychomotor with project and practice assignments. It can be concluded that the teacher has carried out activities to provide apperception and motivation and to carry out multiple intelligence-based activities to develop the nine types of intelligence, including: linguistic-verbal, mathematical-logical, visual spatial, kinesthetic, musical, interpersonal, intrapersonal, naturalist and existentialist. So with the implementation of the Multiple Intelligences approach, thematic learning is more fun and meaningful.

Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart

Reviewed by: Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart Stephen Finlan henrietta l. wiley and christian a. eberhart (eds.), Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique (RBS 85; Atlanta: SBL Press, 2017). Pp. 431 + xviii. $46.81. This is an important collection of papers presented in the Sacrifice, Cult, and Atonement section at Annual Meetings of the Society of Biblical Literature. The papers are aimed at specialists and are not appropriate for seminary or undergraduate students. The overall quality of the papers is very high. (I wish to disclose that I was on the steering committee of this program unit throughout its existence; SBL closed this section after the 2015 Annual Meeting.) "Introduction: Constituents and Critique of Sacrifice, Cult, and Atonement in Early Judaism and Christianity," by Christian A. Eberhart, is a substantial paper in its own right, providing a helpful review of scholarly interpretations of sacrifice and (to a lesser degree) of atonement since the time of Thomas Aquinas. Eberhart shows that the term "sacrifice" is ambivalent and complex (p. 24). In "The Purgation of Persons through the Purification Offering," Joshua M. Vis, critiques some perceived weak points in Jacob Milgrom's view of purification. Vis argues that Leviticus 4–5 presents the purification of persons, not of temple sancta. Speaking of the expressions kipper al and kipper et, Vis effectively demonstrates "that are functionally equivalent" (p. 41). [End Page 367] Dorothea Erbele-Küster ("'She Shall Remain in [Accordance to] Her Blood-of-Purification': Ritual Dynamics of Defilement and Purification in Leviticus 12") shows that, while a woman's blood at first renders her ritually unclean, it purifies her after the required waiting period: "she is ritually pure 'from out of' the flow, that is, as a result of it" (p. 67; quoting Lev 12:7). In "Accessing Holiness via Ritual Ablutions in the Dead Sea Scrolls and Related Literature," Hannah Harrington shows that ritual ablutions may be for purification and also for acquiring holiness and readiness to receive revelation. For John and for some of the Dead Sea Scrolls, "baptism was considered … an invitation to God's spirit to enter and perform his work of inner purification" (p. 89). In "A Reexamination of the Ancient Israelite Gesture of Hand Placement," David Calabro rejects the near-consensus that there were two different kinds of hand-placement (one-handed and two-handed). Calabro insists that most of the texts that mention hand-placement refer to the use of both hands. Even texts like Lev 1:4; 3:2, 8; 4:4, which use the singular "hand," actually have a "defective writing of the dual" (p. 116). I was unconvinced by that argument, although I appreciated his point that the gesture can have different functions in different passages (pp. 120-22). Aaron Glaim ("'I Will Not Accept Them': Sacrifice and Reciprocity in the Prophetic Literature") insists that none of the prophets "criticizes the offering of sacrifices as a mode of religious practice; rather … Yahweh rejects Israelite and Judean sacrifices because he is angry" (p. 135), but Yhwh accepts sacrifices when there are "amicable relations" (p. 148). Glaim's views find support in Isa 19:21 and Jer 17:26; 33:18, but I find his argument unconvincing as regards the more radical passages. He fails to notice when the sacrificial concept itself is scorned (Hos 4:8; 8:11; Amos 5:25; Mic 6:6–8). He offers a helpful focus on reciprocity, but he certainly overreaches when he argues that the prophetic critique "functions rather as an apology for the cultus" (p. 131). Göran Eidevall's argument in "Prophetic Cult-Criticism in Support of Sacrificial Worship? The Case of Jeremiah" is similar to Glaim's. The Book of Jeremiah, although redacted over time, has "a rather high degree of coherence" and shows "a basically positive attitude toward the sacrificial cult" (pp. 154-55). Passages such as 6:20 and 33:18 display different outlooks "since they refer to different historical situations" (p. 166). Ma. Maricel S. Ibita ("'What to Me Is the Multitude of Your Sacrifices?' Exploring the Critique...

PENGARUH KEPRIBADIAN (EKSTROVERT VS INTROVERT) TERHADAP WATER FOOTPRINT SISWA SEKOLAH MENENGAH ATAS DI JAKARTA

The increasing of economic growth evoked the prosperity of its citizen which subsequently would lead to the consumption behaviors of such population for goods andservices. Ecological Footprint is a individual or population as well as the services needed to assimilate west in term of land. Social factors, such as personality, is known as a crucial factor that cause the consumption pattern of individuals is vary considerably. This research was aimed to determine the effect of personality on Ecological Footprint of students at senior high school in Jakarta. Measuring of Ecological Footprint is concentrated on water using at home and school. The activities of water using focused on urinating, defecating, face washing, taking a bath, hand washing, and ritual ablution before Moslem prayers. Water Footprint was calculated from 54 students enrolled in SMAN 107 which are selected acording to simple random sampling, Cakung Jakarta Timur This study was conducted from January to February 2016. The finding indicated that there was no significantly difference between extraversion and intraversion based on their total Water Footprint value.&#x0D;

Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart

Reviewed by: Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart Nathan MacDonald henrietta l. wiley and christian a. eberhart (eds.), Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique (RBS 85; Atlanta: SBL Press, 2017). Pp. xvii + 431. Paper $76.95. This volume collects a number of papers delivered between 2011 and 2014 in the Society of Biblical Literature Sacrifice, Cult, and Atonement section. An introduction [End Page 556] provides a brief history of the scholarly discussion around ritual sacrifice and atonement as well as a summary of the essays: Christian A. Eberhart, “Introduction: Constituents and Critique of Sacrifice, Cult, and Atonement in Early Judaism and Christianity.” The rest of the volume is split into four sections. The first section, entitled “Purification: Perspectives from the Torah and Dead Sea Scrolls,” contains three essays: Joshua M. Vis, “The Purgation of Persons through the Purification Offering”; Dorothea Erbele-Küster, “‘She Shall Remain in (Accordance to) Her Blood-of-Purification’: Ritual Dynamics of Defilement and Purification in Leviticus 12”; and Hannah K. Harrington, “Accessing Holiness via Ritual Ablutions in the Dead Sea Scrolls and Related Literature.” The second section entitled “Sacrifice: Ritual Aspects and Prophetic Critique” has the following essays: David Calabro, “A Reexamination of the Ancient Israelite Gesture of Hand Placement”; Aaron Glaim, “‘I Will Not Accept Them’: Sacrifice and Reciprocity in the Prophetic Literature”; Göran Eidevall, “Prophetic Cult-Criticism in Support of Sacrificial Worship? The Case of Jeremiah”; and Ma. Maricel S. Ibita, “‘What to Me Is the Multitude of Your Sacrifices?’: Exploring the Critique of Sacrificial Cult and the Metaphors for YHWH in the Prophetic Lawsuit (Micah 6:1–8 and Isaiah 1:1–20).” The third section, “Atonement: Alternative Concepts,” comprises the following essays: Christian A. Eberhart, “To Atone or Not to Atone: Remarks on the Day of Atonement Rituals according to Leviticus 16 and the Meaning of Atonement”; Jarvis J. Williams, “Cultic Action and Cult Function in Second Temple Jewish Martyrologies: The Jewish Martyrs as Israel’s Yom Kippur”; and Ross E. Winkle, “Resistance Is Not Futile: Restraint as Cultic Action in 2 Thessalonians 2:1–12.” In the fourth section, “Temple and Priesthood: Rethinking Sacred Authority,” there are three essays: Timothy Wardle, “Pillars, Foundations, and Stones: Individual Believers as Constituent Parts of the Early Christian Communal Temple”; Nicole Wilkinson Duran, “‘Not One Stone Will be Left on Another’: The Destruction of the Temple and the Crucifixion of Jesus in Mark’s Gospel”; and Ross E. Winkle, “‘You Are What You Wear’: The Dress and Identity of Jesus as High Priest in John’s Apocalypse.” The volume is complete with a full bibliography, a list of contributors, an index of ancient sources, and an index of subjects. Vis returns to the problem of kippēr and argues that Leviticus 4–5 draws on an earlier Leviticus 16. The offerer of the ḥaṭṭāᐣt is being purged of sin. Erbele-Küster examines the purification of the parturient and argues that she is purified by means of her flow of blood and reintegrated into the cultic community. Harrington demonstrates that washing rituals in the Second Temple period were not merely a means of removing impurity but also a means of accessing a higher level of holiness. Calabro revisits the famous crux of the hand-placing gesture. Against the current consensus that distinguishes a one-handed placement from a two-handed one, he argues that there was just a single gesture using both hands. The gesture assigns the recipient to a particular position in an organizational order. Glaim examines the prophetic critique of sacrifice. It is not a critique of sacrificial offerings and relates only to specific historical moments of judgment. Yhwh could not simultaneously accept sacrifices, suggesting a favorable view of his people, and bring defeat. The prophets’ words are an apology for the cult that defends the efficacy of sacrifice. Eidevall discusses a specific example of the prophetic critique: that found in the Book of Jeremiah. Eidevall argues that the book critiques the sacrifices offered before the fall of Jerusalem but encourages future offerings. Ibita employs blending theory from contemporary...

Study Methodology of the Architectural Periodization of Algerian Mosques and the Ritual Role of Elements (Mihrab, Minbar, Qibla, Bath for Ablution) in the Islamic Worship Service

The article introduces a study methodology of the architectural periodization of Algerian mosques based on the systematic structural analysis. The specificity of the Islamic architectural school of Algeria is the simultaneous combination of the traditions of many cultures, imported from other countries, and local, different within certain regions. In the cities of Algeria, mosques with different spatial organization have survived: the so-called Arabian column type, the Maghreb type, the Khari­jites type and the Ottoman type. As in the Islamic world in general, a special role in the mosques of Algeria is devoted to ritual ablution.

Emotional Regimes, Ritual Practice, and the Shaping of Sectarian Identity

In this article, I explore the role that the purification rites attested in some of the sectarian Dead Sea Scrolls played in identity construction. Ritual ablutions communicated “canonical” messages to initiates about some of the group’s foundational beliefs, including the worthlessness of humanity, the gift of divine election, and the sharp boundary between insiders and outsiders. These messages were channeled through the emotions that the sect associated with ritual ablutions: shame, disgust, and grief with the ritual actor’s former state of impurity, joy and honor upon receiving the undeserved divine gift of purity, love for other pure insiders, and hate for all impure outsiders. By evoking emotions – “embodied thoughts” – that reflect core sectarian values, the embodied ritual became a vehicle through which the sectarian “emotional regime” transformed the ritual actor into the embodiment of the sectarian worldview.

Effect of the muslims' ablution practice on nasal colonization of staphylococcus aureus

Background: The human nose contains many different types of bacteria including Staphylococcus aureus (S. aureus). It is possible to get rid of this pathogen using many topical antiseptics or antibiotics. However, good washing using clean water may be valuable to decrease colonization by this organism. Objectives: This study determined the effect of daily repeated nasal washing in the ablution process performed by Muslims before every prayer on the presence and density of S. aureus nasal colonization. Material and methods: Two groups of volunteers were selected from the students and staff who were selected from Taif University, Saudi Arabia and Menoufia University, Egypt. The first group included 200 subjects who are practicing ablution and prayer and the second group included 100 subjects who do not do ritual ablutions. Personal data were collected and swabs were obtained from inside of the nostrils from all volunteers. Swabs were obtained from worshipers before, directly after, and 2-hours after ablution. Cultures were performed on suitable media and identification of S. aureus was performed according to the standard bacteriological methods. Results: The rate of colonization by S. aureus was 62% among non-worshipers and 38% among worshipers before ablution with a non- significant difference. Among worshipers, the rate of isolation of S. aureus just before ablution was 38% and significantly reduced to 20% directly after ablution (p&lt; 0.01). It rises to 32% 2-hours after ablution. The microbial density of S. aureus was significantly (p&lt; 0.001) lower among worshipers than nonworshipers. Conclusion: Nasal washing in ablution can reduce S. aureus nasal colonization. It can be a simple, easy and effective way to reduce colonization by this organism and thereby decrease the occurrence of serious staphylococcal diseases.

Primary amoebic meningoencephalitis caused by Naegleria fowleri: an old enemy presenting new challenges.

First discovered in 1899, Naegleria fowleri is a protist pathogen, known to infect the central nervous system and produce primary amoebic meningoencephalitis. The most distressing aspect is that the fatality rate has remained more than 95%, despite our advances in antimicrobial chemotherapy and supportive care. Although rare worldwide, most cases have been reported in the United States, Australia, and Europe (France). A large number of cases in developing countries go unnoticed. In particular, religious, recreational, and cultural practices such as ritual ablution and/or purifications, Ayurveda, and the use of neti pots for nasal irrigation can contribute to this devastating infection. With increasing water scarcity and public reliance on water storage, here we debate the need for increased awareness of primary amoebic meningoencephalitis and the associated risk factors, particularly in developing countries.

A ‘Jurist-linguistic’ Reading of the wuūʾ Verse (Q. 5:6)

This article sheds light on the role of grammar in understanding legislative texts, with reference to the wuḍūʾ verse (Q. 5:6). The first section deals with the issue of washing the elbows along with the feet as part of ritual ablution, and lists the various interpretations of the preposition ilā in the aya, and discusses the grammatical theory used by different fuqahāʾ to support their arguments. The second section tackles how much of the head should be rubbed in ritual ablution, with regard to the use of the preposition bi- in the phrase bi-ruʾūsikum, while the third focuses on the two readings of the phrase arjulakum/arjulikum (‘your feet’) and on passing legislative judgement on whether the feet be washed or just rubbed. The study concludes that lugha and fiqh theory are of mutual importance and together help to clarify legislative judgements, and, on this basis, that jurists should not pass any legislative judgement without referring to language.

A ‘Jurist-linguistic’ Reading of the wuḍūʾ Verse (Q. 5:6)

This article sheds light on the role of grammar in understanding legislative texts, with reference to the wuḍūʾ verse (Q. 5:6). The first section deals with the issue of washing the elbows along with the feet as part of ritual ablution, and lists the various interpretations of the preposition ilā in the aya, and discusses the grammatical theory used by different fuqahāʾ to support their arguments. The second section tackles how much of the head should be rubbed in ritual ablution, with regard to the use of the preposition bi- in the phrase bi-ruʾūsikum, while the third focuses on the two readings of the phrase arjulakum/arjulikum (‘your feet’) and on passing legislative judgement on whether the feet be washed or just rubbed. The study concludes that lugha and fiqh theory are of mutual importance and together help to clarify legislative judgements, and, on this basis, that jurists should not pass any legislative judgement without referring to language.

Carcinome épidermoïde interorteil

Localisation of epidermoid carcinoma in the intertoe space is very rare. We report a case occurring in a setting of chronic intertoe intertrigo. A 66 year-old woman presenting intertoe intertrigo for 30 years consulted for painful ulceration of the 3rd intertoe space of the left foot present for 4 years and refractory to antifungal treatment. The examination revealed ulceration with infiltrated edges occupying the entire 3rd intertoe space, with no satellite adenopathy. Histological examination of the skin biopsy sample revealed epidermoid carcinoma. Wide excision of the lesion was performed with a safety margin of 5 mm, with removal of the 3rd and 4th left toes. The outcome was favourable with no relapse after 12 months. A single publication reported a series of 22 cases of intertoe epidermoid carcinoma in which the key aetiological feature of tumour was continual maceration. In this patient, maceration was maintained by a number of factors, including cultural factors: ritual ablutions performed 5 times daily, with no drying of the intertoe spaces, and domestic cleaning involving large quantities of water several times weekly.