<p><em>In the history of religion and religious communities has resulted in monumental achievements and noble, which can still be seen today. Any civilization on earth would not be separated from the role of religion and religious people. Meanwhile, today's religious sentiments are often more easily ignited. Many bloody incidents and riots as motivated by understanding and actualization of religion by the religious community. Similarly, many political issues, economy, culture etc. are initially not religious issues suddenly by certain parties associated with religion, so the problem is getting bigger. In such a situation a comprehensive religious view is needed. Formalist-exoteric approach that has dominated the study of religion was not complete even further widened the gap between religious communities because more emphasis on the physical dimensions of these religious symbols. Approaches are possible and must be socialized and adopted is esoteric approach or see substansi of religion, because by looking subsatansi of religion will be able to eliminate the partition of the partition that limits their religious least in terms of his humanity or social relationships between people. One dimension that can be approached is esoteric mysticism, because every religion must have the dimensions of mysticism. And it turns out the substantive similarities of this dimension in any religion.</em></p>

<p>Determining to begin and to end fasting leads to disintegration conflict among muslims. In this paper, the root of the debate of the difference to determine qamariyah calendar will be discussed and to be found the solution quickly and accurately. There are two approaches that must be applied in integrating the beginning of qamariyah calendar in Indonesia; methodological approach and authority approach. However, the second approach should be implemented firstly to realize the integrity of the qamariyah calendar determination in order it can be accepted lawfully and scientifically.</p> <p> </p> <p>Penyatuan waktu untuk memulai dan mengakhiri ibadah puasa ramadlan mengarah pada konflik disintegrasi pada komunitas muslim. Dalam tulisan ini, akan diulas tentang akar perbedaan penetapan awal bulan qamariyah kemudian dicarikan sebuah solusi yang cepat dan akurat. Ada dua pendekatan yang harus dilakukan dalam upaya penyatuan awal bulan qamariyah di Indonesia yakni pendekatan metodologis dan authority (kekuasaan). Namun untuk percepatan terwujudnya persatuan penetapan awal bulan qamariyah maka pendekatan yang kedua harus diutamakan terlebih dahulu sebelum pendekatan pertama membuahkan hasil yang bisa diterima secara syar’iyah dan ilmiah.</p> <p> </p>

No abstract

AbstrakKata Kunci : Hisab Rukyat, peta langit,bulan Qomariyah Kegiatan yang bersifat falakiyah dalam pandangan Hukum Islam, mempunyai sumbangsih yang besar bagi pelaksanaan tugastugas umat manusia, baik tugas-tugas yang bersifat keagamaan maupun kemasyarakatan. Hal ini dapat dilihat dari peranan kegiatan falakiyah dalam bentuk kegiatan hisab-rukyat yang secara khusus mengkaji perjalanan matahari, bulan dan bumi, yang dengan ka jian tersebut manusia dapat mengetahui perjalanan waktu, perhitungan hari, bulan dan tahun. Tentang hal ini Allah berfirman dalam al-Qur'an:"Dan Kami jadikan malam dan siang sebagai dua tanda, lalu kami hapuskan tanda malam dan kami jadikan tanda siang itu terang, agar kamu mencari kurnia dari Tuhanmu, dan supaya kamu mengetahui bilangan tahun-tahun dan perhitungan. dan se gala sesuatu Telah kami terangkan dengan jelas."

The emergence of criteria made by the Minister of Religion of Brunei, Indonesia, Malaysia and Singapore (MABIMS) in the determination of the beginning of the Islamic month which was the result of the meeting of the Southeast Asian ministers of religion, namely Brunei Darussalam, Indonesia, Malaysia and Singapore which was first held in 1989 in Brunei. The meeting discussed cooperation in the field of hisab ru'yat between the four countries. In Indonesia, the MABIMS criterion is better known as the hisab imkān al-ru'yah method and was discussed for the first time in 1998 in March by hisab and ru'yat experts and representatives of Islamic social organizations -such as Muhammadiyah, NU, Persis, Al-Ershad and others. The deliberation that took place on September 28, 1998 resulted in a decision on 8 criteria for MABIMS in Indonesia. However, in reality the Indonesian government is considered inconsistent with the application of the MABIMS Criteria. According to the initial assumption, Indonesian researchers sometimes prefer the use of rukyat rather than using the MABIMS criteria reckoning. Meanwhile, Brunei Darussalam was impressed with Indonesia when it applied the MABIMS criteria inconsistently, because Brunei Darussalam only applied the MABIMS Criteria reckoning in the determination of the beginning of the Islamic month apart from Ramadan, Shawwal and Dzulhijjah. This research is a normative type of research using a qualitative approach, using primary and secondary data in the study. This research resulted in: First, the two countries only apply in the months other than Ramadan, Syawal and Dzulhijjah, while the determination of the first three months of Islam uses the guidelines of rukyatul hilal. Second, in terms of the validity of the application of the MABIMS Criteria in Indonesia and Brunei Darusslam according to fiqh and astronomy, it is permissible to use the approach of observational data or rukyatul hilal in the field.