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يدرس البحث تقدير وقت العشاء في البلاد التي لا يغيب فيها لشمق، عبر الإجابة على تساؤلات أهمها سؤالان: الأول: ما الدليل على تقدير صلاة العشاء إذا لم يغب الشفق؟ وفي البحث إجابة كافية عن هذا السؤال. السؤال الثاني: ما كيفية تقدير صلاة العشاء عند الفقهاء المتقدمين، والباحثين المعاصرين إذا لم يغب الشفق؟ وقد أجاب البحث عن هذا السؤال، وملخصة أن الفقهاء اختلفوا في الطريقة المتبعة في تقدير صلاة العشاء في البلاد التي لا يغيب فيها الشفق على قولين جامعين: القول الأول: التقدير على أقرب البلاد إليهم. والقول الثاني: التقدير بحسب تقسيمات الوقت في الأيام المعتادة، كأيام الدجال. وكذلك اختلفت اتجاهات المعاصرين في تقدير صلاة العشاء، ويجمعها ثلاث اتجاهات رئيسة: أحدها: الاعتماد على الشفق البديل، وهذا الاتجاه له مسلكان: المسلك الأول: الاعتماد على الشفق البديل في مكان آخر، وهؤلاء اختلفوا على ثلاثة أقوال: القول الأول: التقدير على أقرب مكان تظهر فيه العلامة الكونية، بالقياس النسبي لأقرب منطقة إليهم، والقول الثاني: التقدير المطابق على أقرب بلد تتمايز فيه تلك الأوقات، والقول الثالث: التقدير على توقيت الحجاز. المسلك الثاني: الاعتماد على الشفق البديل في المكان نفسه، وهؤلاء اختلفوا على ثلاثة أقوال: القول الأول: التقدير على آخر يوم تظهر فيه العلامة الكونية، والقول الثاني: التقدير النسبي المحلى، والقول الثالث: استعارة وقت (يوم كامل) آخر للمكان نفسه. الاتجاه الثاني: تحديد الوقت المناسب لصلاة العشاء، دون النظر إلى شفق بديل، وإنما بحسب تقسيمات الوقت المناسبة التي تراعي المقاصد، أو بناء على المنطق السليم للوقت؛ وهؤلاء اختلفوا على قولين: القول الأول: التقدير بسبع الليل، والقول الثاني: صلاة العشاء بعد ساعة ونصف ساعة من غروب الشمس. الاتجاه الثالث: الاجتهاد في تحديد علامة جديدة عوضا عن علامة الشفق، وقد اختلف أصحاب هذا الاتجاه على قولين: القول الأول: تحديد وقت العشاء بالشفق المدني، والقول الثاني: التقدير بنصف الليل. وقد تطرق البحث إلى حجج كل قول، وما يرد عليها من مناقشات، وما يراه الباحث من رأي في هذه المسألة المهمة.
Prayer is the cornerstone of Islam, and the most important duty after The Two Testifications of Faith. Performing it in its proper times, and knowing its times certainty or approximately, is one of its conditions. In many countries where the latitudes are high, the dusk does not set for many days. The red twilight, as it is commonly known, is the start of Evening Prayer. This caused the Islāmic scholars to argue among themselves about this problem. The ancient scholars, and most contemporary ones, agreed upon estimating the time of the prayer by some measure. But choosing the right measure was the point of disagreement. We will tackle the problem thusly: I: Research Questions Early scholars were very interested in emphasizing the obligatory nature of Evening Prayer in the previously mentioned countries, especially the Hanafi scholars. However, they neglected to explain the way to estimate the time of the prayer. Meanwhile, the contemporary scholars differed widely in the method of estimation. Therefore, we asked these questions, mainly: - What is the source of estimating the time of Evening Prayer if the dusk did not disappear? - How the scholars estimate the time of Evening Prayer if the dusk did not disappear? II: Research Objectives 1- Identifying the probable Sharia ruling regarding the estimation of Evening Prayer in countries where day and night don’t differentiate, by collecting the opinions of older scholars, and what the contemporaries have written. 2- Evaluating the views put forward in estimating the time of Evening Prayer, with their evidence, and discussing it. 3- Basing the question of Evening Prayer time upon general roots, and jurisprudence rules, which will make us choose between conflicting opinions rightly. III: Literature Review It may seem to the reader that the subject is a new one, and that earlier scholars did not mention it. However, many ancient scholars, especially the Hanafis, have discussed it in their books. Moreover, the subject was the focus of numerous conferences, researches, and scholarly assemblies. I am not trying to enumerate it, since they are countless; and I have mentioned it in the research paper, hence no need to repeat it here. What I have come up with is two things: 1. Collecting all religious verdicts (fatawas) on the subject, old and new, and arranging them in a new frame, in a way that makes the matter easily understood. 2. Mentioning some aspects that affect the subject, problems and answers. Furthermore, I based the matter upon the general rules and the rule of bringing benefit about and preventing harm. IV: Describing the Problem High latitude regions are divided into three sections: First Zone: Located between the latitudes 45° and 48° north-south. The day in these regions has a distinct 24 hours’ time. Second Zone: Located between the latitudes 48° and 66° north-south. In these regions, the cosmic indications of time are not seen in some days of the year, for example the dusk does not disappear until dawn. Third Zone: Located above the latitude 66°, on the north and south poles. In these regions, there are no indications of time, neither day nor night, for long periods of the year. The problem, of the dusk not disappearing until dawn, begins at the latitude 48’34° (some astronomers say 49°), assuming that the sun goes 18° below the horizon. At this latitude the dusk stays at the horizon from sunset until dawn, but only for a short period of three days, and it increases when we go farther north. V: How Scholars Estimate the Time of Evening Prayer in case Dusk did not Disappear Scholars differed in estimating the time of Evening Prayer in countries where dusk does not disappear into two general opinions: First Opinion: Estimating the time according to the nearest country. This is the opinion of the Shaafa'is, assumed vis-à-vis the Maaliks, and probable with the Hanafis. Second Opinion: Estimating the time as if the day is a regular day, like the days of ad-Dajjal; and this is the Hanafis’ opinion. VI: The Contemporary Opinions in estimating the time of Evening Prayer if dusk did not disappear There are many contemporary opinions concerning estimating the time of Evening Prayer in case dusk did not disappear. They are divided into three main trends: 1. To rely on the alternative twilight of another place. People who hold this view are further divided into two subgroups: A. Estimating the time according to the closest astronomic indication. People who share this view are of three opinions: I. By relative analogy to the nearest region. II. Using the exact time of the nearest country which has distinct times. III. Applying the timetable of Hejaz. B. To rely upon the alternative twilight in the same place. They are further divided into: I. Estimating upon last day the astronomic indication was seen. II. Using local relative estimation. III. Applying a virtual full day’s timetable upon the place. 2. Choosing the right time for Evening Prayer without observing an alternative twilight, by dividing the day according to the benefit or the correct sense of time. People who hold this view are divided into two opinions: A. Estimating by dividing the night into seven parts. B. Performing the Evening Prayer after an hour and a half of sunset. 3. To search for a new indication instead of twilight. A. Deciding the time of Evening Prayer according to the civil dusk. B. Estimating by midnight. Conclusion If we examine the three main views, and their manifolds, we will find the second view, which says we should estimate the time of Evening Prayer without looking for an alternative dusk, to be deficient and arbitrary. The third view, which seeks to find a new astronomical indication, is not based upon visible phenomena, but some astronomical calculations unknown to most people. The first view, which depends on an alternative dusk, is the most plausible one; because it is based upon the religiously prescribed indication. However, is it best to estimate according to another place or another time? In my opinion – and Allah knows best – it should be estimated according to the other time in the same place, because the time of the religious observances is linked to its place. This is the rule we follow unless another rule contradicts it. We look at the season where the problem occurred, and we choose the shortest day in the season as template for the rest the problematic days. This is restricted to midnight, since midnight is the time when the Evening Prayer is no longer performed, except for absolute necessity. Praise be to Allah the Lord of the worlds and may the blessings and peace of Allah be upon the most honored of messengers our master Muhammad and upon all his family and companion.
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