Concerning Wudu (minor ABLUTION), there are different views among the schools of Islamic jurisprudence. It is to be confessed that the Holy Qur’an has explicitly talked about minor ABLUTION. The disagreement, however, of the Qaris (those who recite the Qur’an) on how to recite the related verses, gave rise to different understandings and diverse legal fatwas on the issue. The verses of minor ABLUTION, according to a great number of Sunni jurists, signify one single meaning, whatever form they may be recited. Some traditions, nonetheless, are referred to as the source of some justifications brought about a considerable gap among Muslim jurists. This article attempts to re-analyze the two understandings of the law of minor ABLUTION and to examine the way the difference had come in order to pave the way for some common point between the two schools. The author argues that even the Sunni jurists have not shown some reliable documents or clear-cut text of traditions from the holy Prophet (PBUH) to prove washing of the feet and the converse washing of the hands. The article then concludes that if the Sunni jurists were bound by their celebrated collections of hadith and paid.

The author first introduces two groups among Companions of the Holy Prophet (p.b.u.h) and their immediate successors who agree, or disagree, with wiping on shoes in ABLUTION (Wudhu) while in travel or not. Referring to Quran and Tradition, he examines the reasons of those who disagree, and mentioning Sunni narrations which allow wiping on shoes, he criticizes the issue. He presents some questions to be answered by the jurists who agree with this issue, and finally mentions some minor disagreements on the subject.

According to the World Health Organization’ s (WHO) recommendations, washing hands frequently with soap and water for 20 seconds is an effective way to prevent COVID-19 infection. Every Muslim is obliged to perform ABLUTION before prayers. Wash your hands up to your wrists once, rinse your mouth and nose three times each, wash face from head to chin twice and hands from elbow to fingertips once, and anoint part of the head and legs. However, in each complete ABLUTION, washing is performed 10 times, and in each day, 30 times. This wash cannot replace the WHO guidelines, but it can be effective in preventing COVID-19 infection.

What is renowned among Shi’ite jurists, is that minor ABLUTION (wuḍū) has the meaning of the gerund, based on popular belief cleanliness resulting from acts of ABLUTION (ritual washings–ghaslāt–and three ritual wiping touches–masḥāt) is meant for ABLUTION. In contrast to this view, some theoreticians (uṣūlīs) believe that "ABLUTION" has the infinitive meaning. In this paper, on the one hand the reasons each of the two groups have presented or can be presented to prove their claim is going to be mentioned and on the other hand, by bringing up the affects that each of these two principles have, will provide the ground for research on some fundamental issues such as the "implications of prohibition of corruption" and "taking wages for acts of obligation" and finally, in addition to strengthening the infinitive meaning for purification and as evidence for the theory of "Pierce" on this point, it evaluates the correctness and incorrectness of the results, which mean infinitive and gerund in some issues.

This article aims to study the grammatical situation of the word “ 􀀤 􀁕 􀁍 􀁘 􀁏 ” in the 6th verse of Sura al-Ma’ ida. The verse, also known as wuzu aya, indicates an important legal rule and the diacritic marks of the word “ 􀀤 􀁕 􀁍 􀁘 􀁏 ” has a considerable influence on making the rule clear. The word “ 􀀤 􀁕 􀁍 􀁘 􀁏 ” in the 6th verse of Sura al-Ma’ ida is recited in three different forms; Marfu’ , 􀀰 􀁄 􀁑 􀁖 􀁘 􀁅 , and Majrur. The two later forms are more popular. Given that the word “ Arjul’ in the Majrur mode is coordinated to “ Ru’ usikum” and in the 􀀰 􀁄 􀁑 􀁖 􀁘 􀁅 mode it is coordinated to the position of “ Ru’ usikum” , and the both possibilities would make the word “ Ru’ usikum” object of the verb “ 􀀬 􀁐 􀁖 􀁄 􀁋 􀁘 ” , the feet are also need to be wiped instead of being washed, the same as wiping the head. In another hand, coordination of “ Arjulakum” in Mansub mode, to “ 􀀺 􀁘 􀁍 􀁘 􀁋 􀁌 􀁎 􀁘 􀁐 ” , would make a distance between two objects of a single verb, which contradicts the eloquence of the sentence. Coordination to “ 􀀺 􀁘 􀁍 􀁘 􀁋 􀁌 􀁎 􀁘 􀁐 ” in the Majrur mode according to the rule of neighboring words is not correct too. And according to the rules of Arabic syntax, “ 􀀤 􀁕 􀁍 􀁘 􀁏 􀁄 􀁎 􀁘 􀁐 ” could not be coordinated to “ 􀀺 􀁘 􀁍 􀁘 􀁋 􀁌 􀁎 􀁘 􀁐 ” , so the only possibility is that it is coordinated to “ Ru’ usikum” which concludes the obligatory rule of wiping the feet in wuzu, but not their washing.

One of the important rules of worship that has an inseparable connection with prayer is the rule of ABLUTION. The verse containing the quality of performing ABLUTION, which is called the ABLUTION verse, is found in Sura Māʾida (verse 6); A sura that was revealed at the end of the life of the Prophet Muḥammad in Medina. We know that prayer was legalized in Mecca. Also, according to some evidence, the Prophet always prayed with ABLUTION from the beginning of his Prophethood. Therefore, it is reasonable to ask why the ruling on ABLUTION for prayer and the quality of performing it was revealed late at the end of the prophethood and in Sūra al-Māʾida. Commentators have paid less attention to this issue, and have rarely asked why. In the present study, the scattered comments of some commentators are examined and criticized. The hypothesis of this study is that the legislation of ABLUTION was carried out through a non-Qurʾānic revelation at the beginning of the Prophet's mission in Mecca; But since some Muslims during the period of Medina did not pay attention to the invalidities of ABLUTION or to performing ABLUTION or performing it correctly, especially for the morning prayer, and sometimes they attended the prayer of the Prophet without ABLUTION or with an incomplete ABLUTION, and also, in order to emphasizing the necessity of paying attention to ABLUTION and two other purifications (al-Ghusl and al-Tayammum), the verse of ABLUTION was placed in the last years of the Prophetic period, and in a chapter before the last chapter of the Qurʾān.

Background and Aim: Currently, nail planting has become a large and popular industry among communities; but there are many uncertainties regarding its ruling, which requires a comprehensive study from different aspects. The effect of nail planting on the conditions of purity, especially in the field of creating an obstacle for water to penetrate into the members of ABLUTION, is among the important issues investigated. So the question of this research is that considering the fact that nail planting is an obstacle for purity, what ruling has been established for this act? In other words, what is the ruling on voluntary disable for ABLUTION? This article aims to answer the above question. One of the disputed issues in the jurisprudence of different religions is to voluntary disable for ABLUTION, which induction and evaluation of the pros and cons’ reasons can provide the basis for understanding the ruling on nails planting. Materials and Methods: The present research, using a descriptive-analytical method of content analysis, tries to analyze the views of Islamic jurists regarding the permissibility or impermissibility of voluntary disable for ABLUTION in order to clarify the ruling of nail planting in the light of it. Conclusion: ABLUTION is considered as one of the conditions for prayer and people should not deliberately and voluntarily put themselves in a situation where they are unable to perform ABLUTION. In this regard, artificial nails disturb the validity of ABLUTION, because it creates an obstacle for water penetrate into the members of ABLUTION and since ABLUTION is prerequisite for prayer and there is a necessary connection between the prerequisite and the consequent, as a result, nail planting is absolutely forbidden (before or after entering the time of prayer).

Background: ABLUTION area is one of the facilities used by most Muslims in all categories. There are numbers of de-sign guidelines for praying facilities but lack on ABLUTION area specification. Therefore, this study was conducted to design an ergonomic ABLUTION area for the Muslim‟s disabled and elderly based on their preferences and anthropomet-ric dimension.Methods: Kano questionnaires and user evaluation form, was used to investigate the preferences of elderly and disa-bled in ABLUTION area to 20 respondents at Masjid Bulat, Petaling Jaya and Masjid Kampung Kerinchi, Pantai Dalam, Kuala Lumpur in 2015. Anthropometric dimension of elderly and disabled people was measured. Besides, dimensions of two existing ABLUTION units at selected mosques were evaluated using „ABLUTION Unit Dimension Evaluation‟ form.Results: New ABLUTION area design was developed based on elderly and disabled people anthropometric dimension and user preferences as well as user satisfaction survey. This study can be considered as preliminary study for the de-velopment of ergonomic ABLUTION unit design.Conclusion: It is hoped that the findings and recommendations from this research will be referred by the stakehold-ers to determine the best solution to increase the level of comfort and accessibility for elderly and disabled at mosques in Malaysia.