أحكام صلاة الراكب في السيارة في الفقه الإسلامي: دراسة مقارنة

الملخص EN

Definition of prayer, passenger and car and idiomatically: they are specific sayings and actions that begin with the Takbeer and conclude with acknowledgment with specific tapes.

and the passenger in the language: means the one who has departed riding on it, and idiomatically: every person who is in the vehicle or on it, or who is descending from it or ascending to it, other than the driver of the vehicle.

and the car in the language: means the convoy, and idiomatically: a fast-moving automatic vehicle, which runs on gasoline and the like, and is used for riding or transporting.

as for the ruling on the obligatory prayer for a passenger in a car while traveling outside Egypt: it is not permissible to perform the obligatory obligatory prayer for a passenger in a car while traveling outside Egypt without an excuse, and it is permissible for an excuse such as one who fears for himself and his money, and one whose companions do not stand for him, and one who is unable to disembark or ride except with a specific one and did not find, and the old man who did not find anyone to ride it, and the sick person who was afflicted by his descent increased the disease, as well as excuses from mud and rain, provided that he is in a situation where his face is hidden in the mud.

lower than the bowing, and he does not have to repeat, and as the corners fall from the rider, so does facing the Qiblah.

with regard to the ruling on congregational prayer for passengers in a car while traveling: it is not permissible to pray in a car or on a commute with a group, whether the imam leads them or mediates them.

as for the ruling on supererogatory prayers for a passenger in a car while on a journey: it is permissible for a traveler on permissible travel to pray supererogatory prayers in the car while traveling outside Egypt.

as for the supererogatory prayer during the passenger’s journey, is it required that the passenger’s journey be long or short: it is permissible for the passenger to travel on both long and short journeys, and the length of his travel is not required.

as for the ruling on supererogatory prayers for a passenger in an urban car: it is not permissible for a passenger in a car or for a passenger to perform supererogatory prayers in urban areas inside Egypt.

as for the ruling on facing the Qiblah, bowing and prostrating in the supererogatory prayer for a passenger traveling outside Egypt: it is permissible for a passenger traveling in a car to travel wherever he is heading to an intended destination on his journey, and he gestures with his bowing and prostration, and makes the prostration lower than the bowing as for the ruling on the obligation to face the Qiblah with the prohibition: it is not obligatory to face the Qiblah at the beginning when entering ihram.

as for the ruling on placing the forehead for a passenger in a car that is performing supererogatory prayers in his bowing and prostration: the passenger does not have to place the forehead in his kneeling and prostration on his palm or on the saddle, nor his knees, nor the belongings in his hands and the like.

prostration is to bend in a direction, and nodding is sufficient for him.

as for the ruling on supererogatory prayers for a traveler riding in a car heading to his destination and his car deviated to a direction other than the direction of the Qiblah or other than the direction of his destination: it is permissible to deviate to the direction of the Qiblah.

it is not permissible to deviate to a direction other than the direction of the destination, and to a direction other than the direction of the Qiblah intentionally, chosen, and knowledgeable, and prayer is invalidated.

a prayer is not invalidated by deviation from a direction other than the direction of the destination, and to a direction other than the direction of the Qiblah due to an excuse such as forgetfulness, ignorance, or negligence, or thinking that it is the direction of a journey or overpowering a vehicle, short or long time, and prostrating for forgetfulness.

as for the ruling on the Witr prayer, the funeral, the two eids, the prostration of recitation, the thanksgiving, and the vow to the passenger in the car during travel: it is permissible for the passenger to pray on the journey in which the prayer is shortened wherever he goes, the Witr prayer, the two rak’ahs of fajr, all the supererogatory prayers, the funeral prayer, the vow, and the prostration of recitation and thanksgiving.

then I concluded the research with a conclusion in which I mentioned the most important results that I reached, and then mentioned the sources and references that I relied on in this research.

and our last prayer is that praise be to god, lord of the worlds, and prayers and peace be upon our prophet Muhammad and all his family and companions.