Indonesian Hijriah Calendar Unification Urgency in the Perspective of Maqasid Sunnah Nabawiyah and Maqasid Shariah : a Qualitative Literature Review

International Journal of Advanced Science and Technology

Vol. 29, No.4, (2020), pp. 3095 – 3110

Indonesian Hijriah Calendar Unification Urgency in the Perspective of Maqasid Sunnah Nabawiyah and Maqasid Shariah : A Qualitative Literature Review

Abdul Mufid1*, Agus Purwanto2, Ahmad Asrof Fitri3, Rohmad Adi Yulianto4, Masduki Asbari5, Fatrilia Rasyi Radita6, Yoyok Cahyono7 1Sekolah Tinggi Agama Islam Khozinatul Ulum Blora, Indonesia 25Pelita Harapan University, Indonesia 3Islamic Institute of AL-AZIS, Indonesia 4Universitas Islam As-Syafiiyah, Indonesia 56STMIK Insan Pembangunan 7Universitas Pramita Indonesia, Indonesia *Cooresponding Email: [email protected]

ABSTRACT

This study discusses the principle of unifying the Islamic calendar in the perspective of the maqasid sunah nabawiyah and the maqasid shariah. This study aims to explore maqasid sunah nabawiyah and maqasid shariah on the unification project of the Hijri calendar in the Indonesian context. Questions to be answered include the level of need for integrated or unified calendar ownership in Indonesia. In the Indonesian context there are three views. First, the school of pessimism. Second, the school of optimism. Third, the middle school. For schools of pessimism, it is assumed that making a world almanac is like a longing for the moon.Contrary to the school of pessimism, the school of optimism. According to this school, Indonesian Muslims must be optimistic and must strive to unify the Hijri calendar. Furthermore, the school is looking at that the unification of the calendar, both local and global, is equally important. If it can be done at once, it will be efficient and meaningful. This study is in the form of a literature study with the approach of the maqasid sunahnabawiyah and the maqasid shariah. The results of the study showed that based on analysis of maqasid sunah nabawiyah and maqasid shariah, the need for a single calendar in the Indonesian context did not reach the emergency level (primary). Because without an integrated Hijri calendar, even Muslims (specifically) in Indonesia and citizens (in general) continue to live in harmony and peace, not to cause chaos and chaos . The implications of this research are expected to be leaders of cross-mass organizations in Indonesia to be encouraged in facing all forms of progress in unifying the Islamic calendar. Keywords: Maqasid Shariah , Maqasid Sunah Nabawiyah, Calendar Unification

INTRODUCTION Thought pulled in Hijri calendar unifikatif born in response to the problem inconsistency calendar system used by Muslims today. This situation then results in differences in the implementation of Muslim worship, such as Ramadan fasting, Eid al-Fitr, Eid al-Adha and so on . But the emergence of thoughts about the unification of the Hijri calendar is not necessarily a solution to the problem in the midst of Muslims, many times international meetings are held but there is no agreement, various responses emerge at the theoretical and practical level, the pros and cons also adorn the concept offer the unification given (Rahman Fitra 2018, 360) . Calendar is very important for humans, because it is a tracking system, regulator and time divider. For Muslims, a calendar is very important . Many Muslim worship services are related to

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the calendar, such as Ramadan fasting , Eid al-Fitr and Eid al-Adha celebrations, as well as the implementation of the pilgrimage. Muslims throughout the world in the month of Ramadan, Shawal, and zulhijah often experience uncertainty about when the beginning and end of fasting. The discourse is often a debate on the issue of determining first month Kamariah in the Islamic world in general and in Indonesia in particular is debate among proponents of the hisab and rukyat method on one side and debate between bearers of ideas of unification calendar Hijriah global and idea’s pioneer unification calendar Hijriah national and regional the other side. Adherents of the hisab and rukyat methods each feel that the method is the most valid shar'i and in accordance with the principles in astronomy. At a certain level, both methods still leave problems unresolved and often controversial. In Indonesia, the method, for example, is still divided into two large poles; wujudul hilal and hisab hilal visibilation. Wujudul hilal requires the entry of a new month Hijriah on two things, namely the occurrence of conjunctions before the sunset of the sun (ijtima 'qabl al-ghuru b ), and at the time of setting the disk of the moon on the horizon is above the horizon (the new moon has come into being). This is what is used by Muhammadiyah in its system as stated in the Muhabadiyah Guidelines ( Muhammadiyah Council and PP. Muhammadiyah 2009, 78). Meanwhile the of rukyat in addition to requiring ijtima 'qabl al-ghurub , the entry of the new month Hijriah is also based on the position of the new moon that may be seen. That is, the reality beginning of a new month Hijriah based on the appearance of the new moon (Azhari 2007, 1 10 ; Ichtijanto 1981, 99-100 ) .The system hilal visibilitation is then spawned a variety of criteria the visibility of the new moon. The diversity of the crescent visibility criteria and not there is agreement about hilal visibility criteria that will be used in Indonesia could be one reason for followers to reject hisabimkanrukyat wujudul hilal. On the other hand, adherents of imkanrukyat assume that criteria wujudul hilal are criteria that can not be proven scientific empirical. Rukyat methods in some cases also led to controversy that no less serious in Indonesia. The witness of the observation of the new moon in Cakung at the beginning of the month of Ramadan 1433 H is the most recent controversial case that occurred in the beginning of the Islamic month in Indonesia. On the one hand, the testimony of the observed new moon like this regarded as valid in view of jurisprudence as an observer reported by fair and conducting under oath. That is, as if it were as if there was no reason to reject the witness' observation of the new moon in that condition. However, on the other hand, the testimony is considered not to meet scientific criteria in modern astronomy. The inaccuracy of hisab system used by observers, errors in determining the position of the new moon, the position of the new moon is still below the threshold of observation of the new moon in the criteria of new moon visibility in Indonesia and in the international world and there is no empirical evidence of the observation of the new moon at that time because the report states that the new moon be some reason for not receiving ter report a death hilal in Cakung. Debate on the calendar unification Hijriah global and national also be a discourse that is not clear at what point will deal starting. Some figures offer calendar enforcement Hijriah could unify global to regional and global calendar, while others offer thingking to unify calendar Hijriah national before heading global unify.

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There is some previous literature related to the unification of the Hijri calendar. The literature here is classified by year of publication. First, research published in 2020, included: a). paper which is written by FF Hasib, ADB Nurdiansyah, and YR Setiawan with the title The Impact of Ecotourism Mangrove on Welfare from the Perspective of Maqasid al-Sharia (Hasib, Nurdiansyah, and Setiawan 2020, 502-12) . b). article written by Ahmad Ainul Yaqin with the title Opportunities and Challenges of the International Islamic Calendar Mohammad Ilyas (Ainul Yaqin 2020, 3 2-51 ) . c). According Novi Sopwan and Abu Dzarrin al-Hamidy entitled Implications Criteria Hilal Visibility Against Recommendation Jakarta 2017 Hijri calendar in Indonesia (Sopwan and al-Hamidy 2020, 52-73) . d). Paper written by Siti Muslifah with The title Efforts Addressing Differences Determining Start Month Qamariyah in Indonesia (Muslifah 2020, 74-100) . To two, paper published in 2019, include: a). Mohammad Abdullah's research entitled Reflection of Maqasid al-Shari'ah in the classical Fiqh al-Awqa f (Abdullah 2019) . b). paper written by Ibrahim Jamiu entitled Maqā S id al-Shariah and Effects of Their Negligence on Religious Extremism: A casestudy of Boko Haram of Nigeria (Jamiu 2019, 68 -80 ) . c). Syamsul Anwar's writings with the title Maqasid Sharia Review of the Global Islamic Calendar (Anwar 2019, 205 -220 ) . d). Paper written by Abdul Mufid with the title Unification of the International Hijri Calendar in the Perspective of Yusuf al- Qaradawi (Mufid 2019, 71-83) . e). Ahmad Fadholi's writings titled Acceptability of the Draft New Criteria for Determination of the Hijri Calendar According to Falak Experts in Indonesia (Fadholi 2019, 101-14). Third, articles published in 2018 include: a). A article written by Hanan Sari and Muhammad Abu al-Lais al-Khair Abadi with the title Tatawwur 'Ilm Maqasid al-Syariah' Ibara al- Tarikh al-Islami (Sari and al-Khair Abadi 2018, 35-49) . b). Paper written by Abdul Bari and Ahmad Akram with the title Maqasid al-Sunah al-Nabawiyah Ghair al-Tasyri'iyah (Bari and Akram 2018, 107-127) . c). A article written by Nawawi Tabrani with the title Fahm al-Sunah al-Nabawiyah fi Daui Qawa'id al-Maqasid al-Syar'iyah (Tabrani 2018) . d). Article written by Abdul Qoyum with the title Framework and the Development of Islamic Finance Products: The Case of Indonesia (Qoyum 2018, 169-88) . e). Paper written by M. Abdullah with the title Waqf, Sustainable Development Goals (SDGs) and Maqasid al-Shariah (Abdullah 2018, 158-172) . f). Paper written by M Raharto, N Sopwan, MI Judge, and Y Lewis titled New Approach on the Study of New Young Crescent (Hilal) Visibility and New Month of Hijri Calendar (Raharto et al. 2018, 1-9). Fourth, research published in 2017 includes: a). A rtikel written by Omar Abur-Robb with the title The first sight of the Crescent on earth According to Yallop, SAAO and Odeh Criteria ,, and the introduction of the Hijri Date Line as the Sunset Terminator Line of the Opposite Point of Mecca from its Latitude (Abur-Robb 2017) . b ). Paper written by Hamdun under the title The International Islamic Calendar Unification Efforts by Islamic Cooperation Organization (OIC) (Hamdun 2017, 473-516) . c). Maskufa research entitled Global Hijriyah Calendar as Challenges Jurisprudence Astronomy (Maskufa 2017) . d). Paper written by Mohd Ariff Mohd Izhar Ahmad Muhammad Husni Kashim and entitled Maqasid Shariah in Modern Biotechnology Concerning Food Products (Muhammad Husni, 2017, 27-39) . e). Article written by Muntaha Artalim entitled The Issues of Coexistence between Muslims and Others in the Contemporary Social and Political Reality: A Doctrinal Study based on Maasid al-Shariah (Artalim 2017, 177-222) . Fifth, papers published in 2016 include: a ). Article written by Syamsul Anwar with the title Unified Islamic Calendar in The Perspective of Islamic Legal Philosophy (Anwar 2016, 203-247) . b).

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According to Syamsul Anwar called Unified Calendar in the Perspective of Islamic Legal Philosophy (Anwar 2016, 203-247) . c). Artikel written by Mohammad Ilyas entitled Unified World Calendar Islamic Sharia ', Science, andImplementation Through Half a Century (Elias 2016) . Sixth, papers published in 2015, such as: a). According Matteo Rossi titled The Efficient Market Hypothesis and Calendar Anomalies: A Literature Review (Rossi 2015, 285-96) . b ) Article written by Muhammad Ruzaimi bin Ramli with the title Fahm al-Hadis fi Daui al-Maqasid al- Syar'iyah: Ta'sil wa Fawa'id wa Dawabit (Ruzaimi bin Ramli 2015, 7-28) . c). Research conducted by Kathy Black, Bishop Kyrillos, Jonathan L. Friedmann, Tamar Frankiel, Hamid Mavani and Jihad Turk with the title The Islamic Calendar (Black et al. nd) . However, from some of the tour litera mentioned above , none of them discussed the unification of the Hijri calendar in terms of the maqasid sunah nabawiyah and the maqasid shariah. The author only found two studies that are almost similar to this article, namely the paper written by Syamsul Anwar with the title Maqasid Sharia Review of the Global Islamic Calendar and also the writings of the same author with the title Unified Islamic Calendar in The Perspective of Islamic Legal Philosophy . Syamsul Anwar's writing, although looking at the aspects of maqasid shariah, he only spoke to the general maqasid, and did not touch the level of maqasid ( zharuriyat , hajiyat , tahsiniyat ) . Besides that, Syamsul Anwar also did not discuss maqasid sunah nabawiyah, so it was clear that Syamsul Anwar's paper was different from the author's article. Departing from some of the above, this paper seeks to see and weigh the need for the realization of the unified Hijri calendar in the context of Indonesianism from aspects of maqasid sunah nabawiyah and maqasid shariah. The hope with this paper obtained a bright spot how important calendars Hijriah integrated for Indonesia to be experts in Indonesia is not in a hurry to make it happen so that ignores the essence of Islamic teachings of brotherhood. The purpose of this study is to find out the views of maqasid sunah nabawiyah and maqasid shariah regarding the unification of the global Hijri calendar in the Indonesian context. It also aims to answer those who hold that it is time for Indonesia to adopt the global Hijri calendar system, especially the view of Syamsul Anwar published in Al-Jami'ah: Journal of Islamic Studies, Volume 54, number 1, 2016 and its writings. published in Al-Marshad: Journal of Islamic Astronomy and Related Sciences , Volume 5, Number 2, 2019.

LITERATURE REVIEW The discourse of the unification of the Islamic calendar was widely discussed at the end of the 20th century. The unification of the Islamic calendar was an attempt to align the Hijri calendar which developed in the Islamic world into a global time system in the form of the International Islamic Calendar (IIC). The alignment is good from its function, from the scope of the applicable region, and from its determination system. From its function, besides the Islamic calendar can be used as a marker of time for daily interests must also be used for worship purposes. From the scope of the region, the Islamic calendar is expected to apply from the scope of the local calendar to the calendar between nations, which means this calendar can apply as the Christian calendar. While from its determination system, Islamic calendars which have various predetermined rules can be harmonized in one and the same rule so that they can be referred to by all Muslims (Anwar 2008; Hamdun, Fauzi Hussin, and Zainon 2017, 120) .

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Theoretically and practically the issue of IIC science began in 1984. This phase was marked by the publication of the book A Modern Guide to Astronomical Calculations of Islamic Calendar, Times & Qibla by Mohammad Ilyas a Muslim scientist from Malaysia. According to Ilyas the publication of this book is the first and superior achievement in the general history of Islamic astronomy. It could even be considered the most important work after about 1000 years the Islamic world was left behind in the astronomical arena (Ilyas 1996, 28) . This book is the magnum opus Ilyas and is one of the phenomenal works because it gave birth to complete data on the concept of the modern Islamic calendar. This book discusses the evolution of the calendar, especially the issue of the earliest sighting of the new moon, the concept of a global scale appearance, and the international qamari date line, and its application to uniform IIC. Ilyas is known as a scientist who is determined to fight for the formation of IIC, although basically he is not the first person to discuss the unification of the Hijri calendar. Susiknan Azhari said that the ideas that existed before Ilyas were more related to the issue of the Hijri calendar from the normative deductive side, whereas Ilyas's ideas were not merely normative- deductive but were supported by empirical-inductive data by utilizing modern science (Azhari 2007b) . He shared his ideas and thoughts in books, journals and working papers at international conferences. The latest development in the issue of the integration of Islamic calendars occurred on 28- 30 May 2016 / 21-23 Sya'ban 1437 H, namely the International Conference on the Unification of the Islamic Calendar in Istanbul Turkey. This conference was held in collaboration with the Turkish Ministry of Religious Affairs ( Turki'sPresidency of Religious Affairs ) with Islamic Crescent Observation Project (ICOP), European Council for Fatwa and Research (ECFR), and BoğaziçiUniversity's Kandilli Observatory. The congress was attended by no less than 200 people from the 50 ulama and atronomy scholars from 50 countries in the world (Anwar 2016, 207) . The interesting thing at this congress was the proposed two IIC concepts by the Scientific Committee , namely a team formed long before the trial to review the concepts of the developing calendar and calendar proposals put forward before the congress. The two concepts are the concept of Dual Calendar (bizonal) and the concept of Singular Calendar (single calendar). Islamic calendar dual calendar is a concept inspired by the calendar Nidhal Guessoum and Mohammad Syawkat Odeh. While a single Islamic calendar is a calendar inspired by the concept of the Jamaluddin Abdul Raziq calendar. After two calendar concepts were formulated with some improvements then it wasproposed at the conference to choose one of the two (Anwar 2016, 208). In the Islamic world, the discourse on the unification of the Islamic calendar at this time can be considered as one of the phenomena of international relations. This is characterized by several things such as the interaction between actors in the international system where the interaction has exceeded the national jurisdiction of one country in the interest of realizing the implementation of IIC. The importance of this unification departs from the awareness that failure to overcome the problems of the Islamic calendar can affect the lives of Muslims (Ilyas 2016, 1; Rossi 2015, 291) . The issue of IIC has become a phenomenon of international relations as well as being continuously the object of research and debate of scholars, scientists, professionals and experts in the Islamic world. In addition, the issue of unifying the Islamic calendar has also become a subject of regular discussion in several international Islamic

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organizations. Therefore it is also necessary to pay attention to the elements of maqasid sunah nabawiyah and maqasid of shariah. Maqasid sunah nabawiyah is an inseparable part and becomes a complementary partner for shariah maqasid’s in general. Basically the excavation of maqasid and its determination is back to the Qur'an and Sunnah. Both are fundamental in defining the terms role this science, defining its features, boundaries and purpose to establish controls and standards, as well as explain the mechanism and how to apply them. Maqasid sunah is divided into five, namely maqasid facilitating and eliminating burdens, maqasid of justice, maqasid rejecting damage rather than bringing goodness, maqasid nasakh in the preaching, and gradual maqasid in law enforcement. Maqasid shariah is the most developed and attention-focused project in the field of Jurisprudence Proposals. Many writings in the form of articles, theses, dissertations and books written by experts. The writings are directed both to the doctrine and the theory of the maqasid shariah itself, as well as to its application to solve cases that require shariah review. There are enough reasons why the sharia maqasid get a lot of attention and attract the interest of reviewers. This ispartly due to the flexibility of the maqasid doctrine which departs from universal principles of Islamic teachings so that they have more flexibility in dealing with the problems they face (Jamiu 2019, 70).In reality, the study of maqasid is no longer an exclusive field of Jurisprudence experts, but it is also widely studied and studied by a number of experts from other fields, especially Islamic economists. There are even those who develop the maqasid shariah exclusion from the Study of Jurisprudence and have also been studied by a number of experts from other fields, especially Islamic economists . Among these ideas was Ibn ' Assyria (d. 1393/1973) (Abdullah 2019, 8) . In the sound of the quite intensive study of sharia law, the use of the theory of maqasid for the study of , including the Islamic calendar, received less attention. Maqasid shariah represent goals and objective reflected on law (Syari ') are the most high over command of the text sacred extracted b induction . The development of maqasid into a theory is a phenomenon that emerged after the tenth century AD through the work of al- Ghazali. Before al-Ghazali, imam al-Haramayn Abdul Malik al-Juwaini (al-Ghazali teacher) was the first to begin discussing maqasid shariah as a special discipline under discussion of qiyas. After that came the works of Abu Ishaq al-Syatibi (around 790 H) and Tahir ibn Ashur (196 - CE) who described, expanded, and systematized the theory of maqasid put forward by al- Ghazali. Broadly speaking, the level of maqasid shariah can be categorized into three, namely macro, micro, and nano. The framework maqasid macro includes a main goal syariah by overall, while the level of micro and nano include the purpose of each institution and their own decisions. For example, one of the main objectives of sharia is to facilitate the creation of a society built on the values of altruism and cooperation rather than opportunism and exploitation. For this purpose, at the macro level, shariah aims to ban and block all the ways and mechanisms of appropriation, misappropriation, and unjust enrichment . For this purpose, at the micro level, for example, shariah complete sets prohibition of usury in the field of economics. To follow implementation this command, at the nano level, shariah prohibit individuals could be seen based transactions usury in any capacity. Therefore, charge usury or pay at -Same forbidden. Likewise, documenting usury-based transactions or being a witness is prohibited with the same emphasis (Abdullah 2019, 4–5) .

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In priority level, maqasid syariah are classified into 3, namely zharuriyat (primary) , hajiyat (secondary), and tahsiniyat (tertier). Zharuriyat itself by most scholars of the proposed Jurisprudence included zharuriya al-khams ( Shari'ah principal numbering five). First, protect religion. Second, guard the soul. Third, maintain reason. Fourth, guarding offspring. Fifth, safeguard the treasure. This maqasid will be used by the writer to portray Indonesia's needs for the unification of the global Hijri calendar.

Method The research methodology used in this study is descriptive qualitative with the approach of maqasid sunah nabawiyah and maqasid shariah. This study can be classified as a research library research , where the author examines and examines documents such as books published in the last five years , international journals published in the last three years , and newspapers that deal with research topics. To complete this study, the authors explore data from library sources that are considered to represent and are related to the object of study. Sources of data in this study were divided into two, namely primary data sources and su m ber of secondary data. The primary data source comes from books and journals about maqasid sunah nabawiyah, maqasid shariah and Islamic astronomy. While the secondary data comes from working papers from seminars, articles in mass media, and internet sites.

Result and Discussion Integrated Global Hijri Calendar Hijri calendar is a calendar could entire region matlak the world as the unity of its place calendar with the principle of one day one date throughout it mean no difference matlak and entire face of the earth is one zone where the new beginning of the month beginning on the same day (Anwar 2019b, 211 ) . The unification of the Hijri calendar becomes a very important issue, because it involves the function of the calendar as a giver of certainty, moreover the need to have a global hijri calendar becomes a guide to civilization, where after so many centuries Islam has not had an established calendar and is used internationally. This need is caused not only by the frequent differences in holidays in Indonesia, even at the international level, Muslims in some regions experience a difference of up to 3 days. One of the implications for the absence of an International Islamic Calendar formulation that has been agreed upon for its formulation and is well established to be followed by Muslims in celebrating their big day, namely Eid al-Fitr and Idul Adha, is sometimes different, even polemic especially in Indonesia and generally in the international Islamic world. This phenomenon often triggers various conflicts and divisions among Muslims so that some people respond emotionally (Ainul Yaqin 2020, 33) . The unificationative Hijri calendar is one of two poles of thought about calendars based on the context of their validity. The presence of the idea of a unified speech is one of the efforts to present a Hijri concept that generally applies to Muslims around the world. In other words, it was born in response to a prolonged problem that arises due to the absence of the Hijri calendar system agreed upon by Islamic Muslims (Maskufa 2017, 189) .

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Entering the 21st century the issue of IIC has been widely discussed in the Islamic world. This issue not only attracted the attention of interested people, but also received a response from various groups such as Islamic countries and Islamic organizations. In fact, not only in the country - the Islamic state, IIC issue is also the subject of discussion in the Western world. This is evidenced by several conferences in Europe and America. Among the conferences are; Conference on Hilal Sighting in Virginia (14 Jumadil Ula 1427 H / 10 June 2006 AD), The First National Moonsighting Conference in Northern California, 5-6 May 2007/17-18 End of Rabiul 1428, Conference of " Asy-Syar'i al- Falaky lidirasati mas'ali al-Ahillah ”Soesterberg, Netherlands, 31 May – 1 June 2008 / 25-26 Jumadil beginning 1429, Islamic lunar calendar in light of scientific knowledge in Paris France, February 3-4, 2012 / 10-11 Rabiul Early 1433. As for the Muslim world, one of the most famous unification calendars was the Second Experts Meeting for the Study of the Islamic Calendar conference held by the Moroccan Rabat on 15- 16, 1429 H / 15 - 16 October 2008 M. The trial produced the following resolution: a. The participants agreed that solving the problem of establishing the lunar month among the Muslims was impossible except based on the acceptance of to determine the beginning of the Kamariah, as well as to determine prayer times, and also agreed that the use of is there for the rejection of rukyat and as well as its determination. b. Determination of the Islamic calendar is not possible without holding to the principle of "transfer of imakan rukyat" which allows entering the new moon simultaneously throughout the world on the same day. c. Islamic calendar is a means of to determine the position of the day in the flow of time with certainty past, present, and future, suitable for the role of worship and muamalat, as well as referring to the world astronomical space system reference. d. The International Islamic Calendar is an integrated calendar, not a calendar that divides a number of dates. e. The calendar must be able to accommodate matters of worship and muamalah. f. Determine 6 calendar validity requirements, namely calendar requirements, Kamariah month requirements, unification conditions, conditions may not enter the new month before conjunction occurs, conditions must not enter before the possibility of rukyat somewhere in the world, and conditions must not be any part of the world pending entering the new moon when the new moon is clearly visible (Anwar 2014, 152) . Based on the above decision, then every thought about IIC that appears in the Islamic world should ideally pay attention to the points of the conference's recommendations. The essence of this agreement is that the solution of the IIC problematics in the Islamic world is not possible except based on the acceptance of in determining the beginning of the lunar month, as well as the use of to determine prayer times. Three views related to the global Hijri calendar emerged, namely the school of pessimism, the school of optimism, and the middle school. As for the Indonesian context, which includes pessimism schools includes Maman Abdurrahman (rector of PERSIS rukyat council). According to Maman, making a worldwide almanac is like a longing for the moon. If it starts ijtima in any country, the almanac will occur all 29 days. In addition, if it is agreed that the hilal level is 6 degrees, it means going back to the haq according to the Kuraib hadith (Anwar 2014, 41–42) . Besides Maman Abdurrahman, there are other figures who are also pessimistic about calendar unification. He is Hendro Setyanto, a rukyat expert from NU mass organizations. According to him, global unification still seems far away and we (read: experts from Indonesia)

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have not seen much of its contribution. So that prioritizing local unity is a necessity that is actually simpler. In addition, according to Hendro Setyanto, what is needed now is unity of worship time. Not the unity of the Hijri calendar (Setyanto 2020) . While the next school is optimism. In the context of Indonesianism, this school was represented by Syamsul Anwar and Susiknan Azhari. According to Syamsul Anwar, Indonesian Muslims must be optimistic and must strive to unify the Hijri calendar (Anwar 2014, 45) . Meanwhile the next school is not pessimism and optimism. This school involves astronomers. Among them was Cecep Nurwendaya, an astronomer from Planetarium Jakarta. According to Cecep, both local and global calendar unification are equally important. If it can be done at once, it will be efficient and meaningful. Like the saying once rowing, two or three islands exceeded (Nurwendaya 2020) . Included in this school is Thomas Djamaluddin, an astronomer and researcher from LAPAN Bandung. According to Thomas, the most urgent is the unification of the local / national calendar. But now it can be pursued simultaneously: local, regional and global unification as well. Still according to Thomas, unification should start from the smallest unit. Because there can be no unity at the global level if at the local / national level it cannot be unified (Djamaluddin 2020). Meanwhile Susiknan Azhari is of the view that unification is not to be forced, but needs to be pursued through comprehensive research and assertive dialogue. No less important is the awareness and understanding of Muslims about the Islamic calendar needs to be improved. Each party needs to have statesmanship and not be concerned with groups. According to Susiknan, to be able to have an established Hijri calendar, it is necessary to dialogue the form of the hilal, visibility of the new moon, and rukyatul hilal which has been held and must be positioned according to their respective paradigms (Azhari 2015, 4 ) . Then is the unification of the global Hijri calendar whatever its name is a step that is in accordance with the maqasid sunah nabawiyah and the maqasid shariah? In other words, how do the maqasid sunah nabawiyah and the maqasid shariah view the unification of the Hijri calendar? The following explanation will explore that.

Maqasid Sunah Nabawiyah and the Unification of the Hijri Calendar The highest reference for every Muslim in understanding Islamic law (Fannani 1997, 9) is the Qur'an and Hadith. Understanding both, requires a person to explore the meanings contained therein in its entirety (Hidayat 1996, 111) without leaving important aspects in it. Understanding the hadith or suah is a complicated job, because it has to telescope everything that is attributed to the Prophet Muhammad, both in the form of words, deeds, and provisions. The effort for the early Muslim generation (friends) did not encounter many obstacles. Because they are contemporaries with the Messenger of Allah so that if there are problems related to religion and especially social community they can immediately refer to the Messenger of Allah (Abdul Gafur 2002, 11) . In addition, the level of complexity of world problems is relatively simple, so that the problems they face are also simpler compared to today's modern times. The study of the hadith of the Holy Prophet, until now, is still interesting to do even though it is not as lively as happened in studies or thoughts on the Qur'an. According to Suryadi, the main factor that triggered it was the complexity of the existing problems, both concerning

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the authenticity of the text, variations of the text, as well as a fairly long time span between the Prophet in the reality of his life until the codification into the hadith text (Suryadi 2007, 89) . Considering the development of life lived and faced by Muslims in modern times is very complex and very much different from the life lived in earlier periods, the contextualization of hadith which contains explanations and details of Islamic doctrine in various fields is very urgent to do (Rahman 2002, 172 ) . According to Yusuf al-Qaradawi, the sunnah of the Prophet has five special characteristics, namely comprehensive ( manhaj syumuli ), balanced ( manhaj mutawazin ), integral ( manhaj takamuli), realistic ( manhaj waqi'i ), and easy (manhaj muyassar) . These five characteristics will bring a complete understanding of a hadith (al-Qaradawi 2005, 26) . Based on some of the characteristics of the hadith above, then al-Qaradawi sets out three things that must be avoided in interacting with the Sunnah, namely: (1). Extreme deviation ( tahrif ahl al-ghuluw ). (2). Manipulation of heretics, ( intihal ahl al-batil) , namely falsification of Islamic teachings by making various kinds of heresy that are clearly contrary to the creed and sharia. (3). Interpretation of fools (ta'wil ahl al-jahil) . Starting from these three things, the proper understanding of hadith is to take a middle attitude ( wasatiyah ), that is, not excessive or extreme, not to be a heretical group, and not to be a stupid group (al-Qaradawi 2005, 36–39) . The fundamental principles in interacting with the land (al-Qaradawi 2005, 43–45) are as follows: 1. Al-istisaq min subut a l- sunnah. Examine carefully the validity of the hadith referred to in accordance with scientific references that have been established by trusted hadith experts. Namely that includes sanad and matan, both in the form of the Prophet's words, deeds, or approval ( taqrir ). 2. Husnu al-fahm li a l- sunnah. Can understand the text of the hadith well, in accordance with the instructions of the language, the context of the hadith, because the hadith is pronounced ( sabab al-wurud), in the context of the verses of the Qur'an and other traditions, within the scope of the principles that come out in order to convey treatises and those that are not in accordance with the classification made by Shah Waliyullah al-Dahlawiy (d. 1176 H / 1762 AD). Or in other words - borrowing the terminology of Mahmud Syaltut -, between the sunnah which is meant for tasyri ' (stipulation of religious law) and those not for that. In addition, it is also between Tasyri ' which has a general and permanent nature and a special or temporary one. Because among the worst diseases in understanding the sunnah is mixing between one part with another. 3. Salamah an-nas al-nabawi min mu'arid aqwa. Ensuring that the text does not contradict other texts with a stronger position, both originating from the Koran , or other traditions that are more numerous, or more valid than them, or closer to the main point and more in accordance with Shari'a policy, or the general objectives of the Shari'ah which are judged to have reached the qat'iy level . Because it is not taken from one or two texts, but from a number of texts and laws that are united to make sure and certain. According to Yusuf al-Qaradawi (al-Qaradawi 1991, 26) , by referring to valid traditions, there are 3 methods, one of which can be used to determine the month of Ramadan: First, the rukyat (seeing) hilal method. Second, perfecting the Sha'ban month count to 30 days. Third, make predictions ( taqdir ) the emergence of the new moon. Regarding the hadith rukyat hilal, or the hadith determination at the beginning of the Hijri month, especially the three important months that contain worship, namely Ramadan, Shawal,

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and Dhulhijah, in addition to being mentioned in al-kotob al-tis'ah also narrated by Ibn Abi Syaibah (Abi Syaibah 1409, 284), Ibn Khuzaimah (Muhammad ibn Ishaq 1970, 202), Abdurrazzaq (San'ani 1403, 155) , and al-Baihaqi (Baihaqi 1994, 251) . The above traditions according to al-Gumari show the obligation of fasting for all Muslims in the world when the hilal has been seen in one place. He argues like that because the command of fasting in the hadith is ' am (al-Gumari 2009, 34) . Meanwhile Susiknan Azhari quoting the opinion of Ibn Hajar al-'Asqalani, al-Nawawi, and al-San'ani, that the word of Allah above does not require rukyat for everyone who want to start fasting Ramadan, but is only addressed to one one or some of them. Rukyat hilal is quite done by a fair person. Thus opinion of ulama mayority. Other opinions require two people to be fair (Azhari 2007a, 56 ). Maqasid sunah nabawiyah is an inseparable part and becomes a complementary partner for maqasid shariahs in general. Basically the excavation of maqasid and its determination is back to the Qur'an and Sunah. Both are fundamental in defining the terms -aturan this science, defining its features, boundaries and purpose -tujuannya , establish controls and standards, as well as explain the mechanism and how to apply them. Talking about maqasid sunah nabawiyah, it does not mean separating maqasid sunna from maqasid shariah, or even differentiating between the two. Instead, the author intends to highlight this aspect of the sunah nabawiyah to explain to all parties their universality, breadth, and absorption of all pillars of law . Therefore speaking of maqasid sunah nabawiyah means also discussing maqasid sharia in general, because both are ultimately expressions of one thing. Maqasid sunna is divided into five, namely maqasid facilitating and eliminating burdens, maqasid of justice, maqasid rejecting damage rather than bringing goodness, maqasid nasakh in the preaching , and gradual maqasid in law enforcement. Maqasid makes it easy and removes the burden based on QS. Al-Baqarah (2): 185 , QS. Al- Nisa '(4): 28, QS. Al-Ma'idah (5): 6, QS. Al-A'raf (7): 157, QS. Al-Hajj (22): 78, and QS. Al- Ahzab (33): 38. Apart from resting from the Koran, this maqasid also relies on the Hadith which reads: "Make it easy and don't complicate". (Muttafaq Alaih) meanwhile the maqasid of justice was inspired by the QS. Al-Baqarah (2): 151, QS. Al-An'am (6): 152, and QS. Al-Maidah (5): 8. While the maqasid reject damage rather than bring goodness sourced from the hadith which reads: "If I forbid you from something, then avoid it, and if I command something to you, then do it as far as you can . " (Muttafaq Alaih) Associated with the effort to unify the Hijri calendar, it should refer to the principles of the maqasids above. Calendar unification must be principled at least on the principle of facilitating and eliminating burdens, refusing to mudaratan rather than bringing goodness, as well as gradual in law enforcement. Not allowed with calendar unification actually adds a heavy burden, or bring harm. In addition, the unification effort should be gradual. In other words, improve the national calendar first and then the global calendar. Or you can also create a schema: national - regional - global. Not the other way, pursuing a global calendar, but ignoring national and regional calendars.

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Maqasid Shariah and the Unification of the Hijri Calendar Maqasid is a plural form of the word maqsad. Maqsad itself comes from the verb qasada which etymologically means goals and desires. While in terminology, Ah m ad Raisuni defines with some of the final achievements that have been outlined by the Shari'a and want to be achieved for the benefit of humanity (al-Raisuni 1995, 1 9 ) . Seen from the perspective of universality and whether or not, the sharia mqqid is classified into 3 (three), namely general (universal) maqasid, specific (specific) maqasid, and partial maqasid. First, general maqasid, namely maqasid maintained by the Shari'a in all chapters and fields of law, such as worship, muamalah, jinayah, and customs, or in most conditions (Ibn 'Assyria 1366, 165) . Including the general maqasid that is considered by the Shari'a is al-zaruriyat al-khams (five main points), where maintaining religion occupies the first position. There is no doubt that maintaining these maqasids is fundamental in understanding the hadith and exploring the law from them, including the issue of the unification of the Hijri calendar (Ibn 'Asyur 1366, 1 94 ; Sa'd al-Yubi 1998, 388 ) . Second, the special maqasid, that is, the maqasid that is considered sharia in a particular chapter or topic, or adjacent chapters. Like the maqasids in the chapter on financial governance and laws in the judiciary. Knowing this type of maqasid will help a lot in understanding the traditions contained in the respective chapters of the topic (al-Kubaisi 2011, 1 29 ; Sa'd al-Yubi 1998, 392) . Third, a partial maqasid, that is, the goal that Shari desired in every syar'i law, not in a particular chapter. Like the divorce's suggestion, the aim is to put a limit to harm that will always take place continuously. Meanwhile, from the standpoint of level, the sharia maqasid is also divided into three, namely zharuriyat , hajiyat , and tahsiniyat . First, zharuriyat (primary). According to al-Syatibi (790 H), zharuriyat is a maqasid which must stand on the benefit of religion and the world. In other words, if this zharuriyat is not fulfilled, then the benefit of the world cannot run continuously, it can even cause a lot of damage, and the chaos of life. Whereas in the afterlife, if this zharuriyat is not fulfilled, it cannot be saved, does not get pleasure, and even returns to God in a state of loss (Ibrahim al-Syatibi 1424, 265) . Zharuriyat is divided into five types, namely guarding religion, guarding souls, guarding offspring, protecting property, and guarding reason. Second, hajiyat (secondary), namely maqasid whose fulfillment is not due to an emergency, but rather the expansion and eliminating the narrowness that generally brings inconvenience if it is not met. If this pilgrimage is not heeded and maintained, it can create narrowness and hassle, but not to the point of causing damage. Hajiyat also applies to worship, muamalah, t , and jinayat (Ibrahim al-Syatibi 1424, 267). Al-Syatibi reinforce again that the core of hajiyat is to facilitate, expand, and eliminate hassles. Third, tahsiniyat (tertiary), which is something that has nothing to do with emergencies or needs, but aims to attract glory or negate things that inhibit glory (Juwaini 1992, 603) . Based on the three levels of maqasid ( zharuriyat , hajiyat , tahsiniyat ) above, according to the author the unification of the Hijri calendar is included in the second maqasid level ( hajiyat , secondary ), not maqasid zharuriyat with the following arguments: a). If the realization of the integrated Hijri calendar is considered as a must (zharuriyat ) as the school of optimism views above, then it seems ambitious and tendentious. Because zharuriyat is

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not fulfilled, it will cause damage in the world and the hereafter. Whereas during the past half century, even though Indonesia lived without an integrated Hijri calendar, in reality all citizens always lived in peace and remained in peaceful conditions of diversity. From this it appears that the notion of having to immediately have an integrated Hijri calendar has been refuted. b). Although Islamic civilization is 14.5 centuries old without an integrated Hijri calendar, it does not mean that it should be used as a tendency to immediately have an integrated calendar. What does it mean to seek an integrated calendar if the local calendar itself is not uniform. Isn't it best to uniform the national calendar first? The phenomenon of pursuing the establishment of a unification calendar in the Indonesian context by ignoring a uniform national calendar, according to the author, is not in line with the spirit of QS. Al-Tahrim (66): 6. This verse commands the personal improvement specifically before repairing it to the public sphere. In the context of calendar unification, the paragraph instructs to improve the local calendar first, before moving to the global calendar.

Recommendations This research still contains many shortcomings because it only uses two perspectives, namely maqasid sunah nabawiyah and maqasid shariah. Whereas the issue of global Hijri calendar unification involves many perspectives, such as politics, economy, social, culture, and so on. Therefore, the authors recommend the next researcher to use perspectives that have not been used by the author in order to get a clear picture of the application of the integration of the global Hijri calendar in the Indonesian context.

CONCLUSION From the explanation of the previous description, we can make some final notes as follows: 1. Single Global Hijri Calendar as defined by Syamsul Anwar, one of the followers of an optimistic school of thought, is a calendar that makes the whole world region as a unified matlet where a calendar is based on the principle of one day on a worldwide date. same day. 2. That the integration of the integrated calendar system (global) in the context of Indonesianism should continue to be pursued without any friction between experts and not ridden with any interests. In the post-conference application level in Turkey, by reading the sharia maqasid, then for Indonesia its nature is hajiyat (secondary) not zharuriyat (primary). This is based on the nature of the maqasid zharuriyat itself which, if it is not fulfilled , can cause misery to the world and the hereafter for many people. while in reality, even without a global calendar religious and state life in Indonesia continues to run safely and peacefully. 3. Viewed from the side maqasid sunah nabawiyah, it should be an intention to pursue an integrated calendar rests on the maqasid sunah nabawiyah which rests on the principles of ease and eliminate the burden, justice, resisting damage than the good, and gradual in law enforcement.

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