One of important aspects that distinguishes Islamic law from other legal systems is that it regulates individuals' lives of worship. Good servitude is possible by spending whole life in form of worship, in line with Creator's orders. For this reason, moderation, not excess, was accepted as basis in prayers. Therefore, person who wants to be good servant will reach this level by staying within boundaries drawn by nass (the certain sources). In other words, believer can be good servant by staying within limits declared by Shari (God) in his life of worship. Here, in this study, situation of worshiping of those who knowingly or unknowingly exceeded limits determined by Shari were evaluated. One of important aspects that distinguishes Islamic law from other legal systems is that it regulates worship life of individuals. In this context, prayers are shaped within framework of Book, Sunnah and Idjma; Except for provisions in details, analogy (ta‘lil), which is an activity of reasoning completely, has been accepted as closed (ta'abbudī). It is considered normal to judge by analogy in details of worship. Because while nass (the certain sources) draws main frame of worship; it has left some situations in individuals’ life to field of idjtihād. In this study, effect of excess performed during prayer on health of worship, whether determined by nass or based on analogy, was evaluated under separate headings. The issue of excess in prayers has been scattered in classical fiqh works due to casuistic nature of Islamic law. The issues related to this study were dealt with both systematically and common system of rules (dhabit) was tried in terms of affecting health of worship. As it is known, concept of dhabit is in sub-category of concept of pedestal. In this sense, while it is defined as the universal proposition that reflects basic principles of law and encompasses provisions of individual issues in different fields to large extent; dhabit is defined as a particular proposition encompassing matters of only one For example, principle Decision is given according to purpose can be applied to many types of contracts in law of obligations. However, proposition the subject is interest in lease contract” is dhabit on lease contract. The following can be stated regarding literature on our subject: First of all, there has been no independent study directly addressing excesses in prayers and their effects on health of worship. On subject of dhabit trials that will be expressed in study, it is known by researchers that there is special literature related to kawāid and dhabit in classical and modern literature. Although in these works habit are pointed out in field of worship, they are not about excesses. In modern studies, there is work titled Muhtasar al-dawāb al-fiqhiya li ahkām fiqh al-ibādāt fī kitāb Nihāya al-matlab li al-Imām al-Cuwaynī, written by Vāil b. Ahmad b. Ramazān al-Hams as master's thesis on prayers in field of worship. . This study is not exclusive to subject of excesses and is based on one of important works of Shafii doctrine. This situation excludes him from our subject. As result, we hope that our research will facilitate further studies. The topics covered in our study; wudū, tayammum, adhān and iqāmah, prayer, zakāh and fasting. These headings were evaluated in context of views of four fiqh schools. If there is choice between different views, this issue is also pointed out in relevant place. It is seen as an obligation (fardh) for an individual to perform prayers, recitation, prostration, circumambulation, touching Qur’an, and taking it in hand no breaking wudū. In this context, ablution is major form of worship as it is condition for another prayer, and its conditions and limits are determined in nass. Therefore, excesses in ablution are discussed in detail. In addition, tayammum is worship to replace ablution or ghusl in event that wudū or ghusl cannot be performed because water is not accessible for any reason. The provisions regarding tayammum are given in detail in nass. It is intended in act of tayammum to clean dirt off oneself by clean soil. In this context, with intention of tayammum, hands are hit on ground (blow) and face and arms are wiped with these dusty hands. It is understood here that it is fardh for tayammum to be valid to have started with intention in heart, and to have hit hands on ground. Within framework of our topic, excesses (ziyādah) in number of hitting hands and wiping face and arms with hands are explained.
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