LATELY, the discussion around crescent moon and hilal visibility (imkanur rukyat) is an interesting topic. Various articles have sprung up to compare the two. Of course, academically, this is reasonable. Moreover, in the era of reform and democracy, all parties can express their views openly through social media. Nonetheless, the ‘highly educated’ party has a responsibility to be statement What is conveyed is considered for the benefit and benefit aspects so that there will be no uproar in the community.
So far, in practice when comparing crescent moon and hilal visibility (imkanur rukyat), methodologically cannot be accounted for. Why? Because the comparison between the two is face to face, there is no measuring instrument used as a reference to test both in a fair and transparent manner. As a result, the visibility of the new moon (imkanur rukyat) feel more modern than the hilal. Again, this is where the key to inaccuracy is the way to compare between the two. Academic tradition teaches, when a researcher wants to compare something to use a clear measure so that the results are not biased.
Taking into account the above reality and observations in the field, this paper wants to dissect crescent moon and the visibility of the new moon proportionally. If you refer to the book issued by the Ministry of Religion of the Republic of Indonesia entitled Guidelines for Calculation of the Beginning of the Month of Qamariyah 1994/1995, then on pages 8 and 9 found a description explaining that crescent moon and the visibility of the new moon is included in the category of essential reckoning. That is, normatively both of them have the same opportunity to be used as a basis for determining the beginning of the lunar month in this country. In other words, nothing feels more modern. Both have advantages and disadvantages.
New moon visibility variable diversity
It is undeniable, according to the times and advances in science and technology, local, regional and international hilal hunters continue to improve the quality of their hilal observations resulting in various world records, such as those carried out by Jim Stamm, John Pierce and Abbas Ahmadian. All of these are efforts that need to be appreciated to build a well-established new moon visibility theory.
Based on contemporary data, the variable visibility of the new moon is very diverse and dynamic. The variables referred to include the age of months (age), time lag moon (mucus), crescent height (altitude), and elongation. This shows the hilal visibility variable is ‘relative-tentative’.
The diversity of the hilal visibility variables is understandable because it refers to the data obtained by hilal hunters who have succeeded in seeing the new hilal. In the Indonesian context, the visibility of the new moon has not been based on empirical experience. Its existence merely combines data from the outside by way of interpolation. In fact, Indonesia’s location which is close to the equator certainly has its own uniqueness, so continuous observation is needed. Unfortunately, the expert team leader felt unimportant and felt that the data submitted and the formulation process were ‘less democratic’. Moreover, the formulation process was not well documented, making it difficult for the reviewers to understand the process that occurred.
Experience of Indonesia and other countries
Valuable experience in the formulation of hilal visibility in Indonesia and its implementation is an important record for trustees so that the processes that occur are recorded properly and are ready to accept the input provided. Furthermore, on Tuesday-Wednesday, 21-22 Rajab 1443/22-23 February 2022, a meeting of astronomers was held by the Directorate General of Islamic Community Guidance of the Ministry of Religion at the Sahid Serpong Hotel, Tangerang, Banten.
This meeting was opened by the Director General of Islamic Community Guidance Kamaruddin Amin and attended by officials from the Ministry of Religion, experts on rukyat reckoning, and a team of experts. At this meeting the majority did not want the implementation of MABIMS hilal neo-visibility (3-6.4) at the beginning of Ramadan 1443 H/2022 M for the common good.
Arguments presented by those rejecting the implementation of the neo-visibility of the MABIMS crescent at the beginning of Ramadan 1443 H/2022 AD, among other things, before the implementation should be socialized and not rushed. It is necessary to think about the pros and cons. If forced to be applied in the early determination of Ramadan 1443 H, impressed to want to win certain parties.
In fact, when making changes, it should not only be a matter of criteria, but also pay attention to the mutually agreed guidelines. Another aspect highlighted by the group that opposes is, if implementing MABIMS neo-visibility of the new moon, whether to use the Singapore or Malaysia model, what is the position of the isbat assembly, what is the position of the MUI fatwa No. 2 of 2004, and others.
Equally important, changes should be made at the beginning of the new Hijri year. Not done in the middle of the road because they have to revise the calendar that has been circulating in the community. Although various views have been expressed, the use of the neo-visibility hilal MABIMS is still being enforced in Indonesia at the beginning of Ramadan 1443 H/2022 M.
The concerns expressed by the rejecting party finally happened. The use of MABIMS crescent moon neo-visibility which has only been running for a month has caused problems between MABIMS members until today. It should also be understood that the spirit of change is not followed by rules that can be used as common guidelines. This can be seen in the consideration of the Minister of Religion Decision No. 324 and 435 of 2022 at points b and c regarding accounting data that only includes ijtimak data and the height of the crescent moon does not include elongation data.
The presence of MABIMS hilal neo-visibility is an effort to improve the previous criteria, namely MABIMS hilal visibility 2,3,8. However, in its implementation, especially in Indonesia, the socialization time for Islamic mass organizations was not optimal and seemed ‘forced’. This can be seen in the observation report submitted at the isbat meeting at the beginning of Ramadan and the beginning of Shawwal 1443 H.
At the isbat meeting at the beginning of Ramadan 1443 H, all 34 reporters from Papua to Aceh came from employees within the Ministry of Religion, without involving ‘reporters’ who had been involved in the observation so far. Meanwhile, reports on the results of the initial observations of Shawwal 1443 H were dominated by reporters who were not mentioned in the initial reports of Ramadan 1443 H.
In this context it appears statement in the community if the ‘hilal’ is required then all reporters are deployed to successfully see the new hilal. On the other hand, if the new moon is not needed, the reports of the reporters are simply ignored.
Implementation clamor hilal neo-visibility MABIMS (3-6,4) does not only occur in Indonesia, but also in Malaysia which for 30 years has not had any problems in the early determination of Syawal. However, with the use of the neo-visibility of the MABIMS crescent, there is a discrepancy between the start date of Syawal 1443 H which is written in the Islamic calendar of the Islamic Development Department of Malaysia (JAKIM) and the results of observations in Labuan Sabah which reported that some people managed to see the crescent. One of them is Angku Bolkhizan Ahmad Thani. As a result, the Malaysian Muslim community experienced confusion in celebrating Idul Fitri 1443 H.
This situation is well recorded in the book entitled Anak Bulan Syawal Monograph Determination of Aidilfitri 1443/2022 which compiled by Mohd Saiful Anwar Mohd Nawawi and published by Juru Falak Syarie Malaysia. This event has attracted the attention of Islamic astronomers in Malaysia related to the neo-visibility of the MABIMS crescent (3-6,4), one of whom is Baharrudin bin Zainal as quoted in Daily Rays.
According to him, the conditions are determined hilal neo-visibility MABIMS needs to be re-examined, especially the elongation value to match that produced by crescent hunters in the Region. This statement is less noticed by critics crescent moon so that the criticism made seems to want to be a ‘semi-hilal visibility hero’ in this country.
It is not wrong to say that the visibility of the new moon is a modern criterion. However, it should be realized, as long as the author reads, the authentic implementers of hilal visibility are Singapore, Turkey, Algeria, Tunisia, Australia, the United States, Canada and Europe. In determining the start of Shawwal 1443 H, Singapore is the only member of MABIMS that consistently uses the MABIMS neo-visibility of the new moon (3-6.4), which determines the start of Shawwal 1443 H to fall on Tuesday, 3 May 2022.
Meanwhile, other MABIMS members (Indonesia, Brunei Darussalam, and Malaysia) have set the start of Shawwal 1443 H to fall on Monday, May 2, 2022. Consistency in implementing the visibility of the new moon in Singapore, Turkey, Algeria, Tunisia, Australia, the US, Canada and Europe makes The age of the Islamic calendar does not violate the Sunnah of the Prophet.
It is different in Indonesia, the implementation of hilal visibility is not authentic and does not comply with the guidelines specified in the book Guidelines for Calculation of the Beginning of the Month of Qamariyah on. Its presence is only semi-visibility for the new moon, which in essence is a rukyat packaged in modern language or rukyat by borrowing variables in the visibility of the new moon. As a result, the age of the month in the Islamic calendar is not in accordance with the Sunnah of the Prophet. At a glance between the semi-visibility of the new moon and the visibility of the new moon there is no problem. Even though both of them have extraordinary implications in the effort to realize a unifying Islamic calendar. This is the main problem that needs to be solved together.
MI/Sine
The importance of a unifying calendar
User crescent moon very open to the development of the times so as to discuss the need for a global Islamic calendar and for the sake of unity ready to accept the visibility of the new moon. So far there have been misunderstandings such as users crescent moon do not want to change and anti to the visibility of the new moon. Even though what was rejected was the semi-visibility of the new moon, not the visibility of the new moon. This is where clarity of thought is needed.
Therefore, to realize a unifying Islamic calendar, it is necessary to reflect on the statement of Vice President KH Ma’ruf Amin in the opening speech of the International Conference on Civilization Jurisprudence entitled Contextualization of Religious Views on the Reality of Civilization in the Modern Era. The Vice President firmly stated that in efforts to build civilization, the role of science is very important, and it even functions as the key to civilization.
According to him also, provisions in fiqh which are a response to previous civilizations may no longer be suitable to respond to current civilization. Because of this, a new fiqh construction is needed that is more in line with today’s civilization. The Vice President’s statement above is very relevant for efforts to unify the Islamic calendar.
The development of science and technology in the field of astronomy has increased tremendously. Astronomy has an important role in the formation of the time system according to the message of the texts and the demands of civilization in the modern era. This is where the importance of the presence of a unifying Islamic calendar. The presence of a unifying Islamic calendar is proof that Islamic teachings have concern for science, as well as a mercy for the universe.
KH Ma’ruf Amin’s statement above can be used as a common ground that classical fiqh works need to be appreciated and respected. However, for the sake of the present, it is also necessary to develop a new fiqh model so that Muslims can respond flexibly to contemporary problems. This is where the importance of open dialogue in realizing a unifying Islamic calendar. The choice of authentic hilal visibility, and not the semi-visibility of the new hilal as described earlier, is the best middle way and needs to be accepted by all parties with an open heart.
Furthermore, if it is still considered important, the isbat meeting can be held at the beginning of the Hijri year by presenting the highest leaders of Islamic organizations in this beloved country. This is the authentic path of moderation. Thus, Indonesian Muslims have an established Islamic calendar and can carry out activities in an orderly and planned manner. Wa Allahu a’lam bi as-sawab!