In the ethnography of Javanese society, Gubug penceng is used as a southern constellation. With a declination value of -63º 05’ 57”, the appearance of this gubug penceng is a bit unique, because it can only be observed by observers who are south of the tropic. However, with a magnitude value of 0.77 and a shape that is easy to remember, it makes the gubug becomes a star that is easily visible to the naked eye. The author here will examine the use of the gubug penceng for determining the direction of the Qibla. Previous writers will take into account the azimuth of the Qibla and the azimuth of the acrux star which is the brightest star in the constellation of the thinner, then determine the direction of the Qibla by referring to the difference between the azimuth acrux and the qibla. This research is a field research which is included in qualitative numerical research. The author will compare the results of the Qibla direction from this gubug penceng with the Qibla direction determined with the help of the azimuth of the Sun. The results of this study found that the gubug penceng can be used as a reference to determine the direction of the Qibla. The qibla direction of the measurement results is quite accurate, because the object of aiming is in the form of a central point of the star. The difference between the direction of the Qibla between using the reference hut is not more than 24 minutes, so the results are quite accurate.

Formulating the fixed methodology for determining the beginning of Ramadan month and Islamic Feast in Indonesia is still ongoing. This article attempts to offer an integration between sharia and scientific views through 1) the concept of shahadah (witnessing) in the paradigm of fiqh and astronomy, and 2) the integration of those paradigms in determining the beginning of lunar months, particularly Ramadan and Syawal. This study uses qualitative methods in gaining the data then analyzes it using the approach of Miles & Huberman on interdisciplinary study. The findings of this research are as follows: 1) the concept of shahadah in the paradigm of fiqh is based on religious vows and factual evidence, while the astronomical paradigm perceives it from the certainty of external factors (weather, climate, environment, etc.). 2) Integration of those two paradigms results in better methods. It can turn the shahadah into the quality of qat'i (fixed) while the astronomic perspective gains more legitimacy. The integration is therefore called shahadah-'ilmi which potentially integrates the criteria of crescent visibility (imkan al-rukyah) in Indonesia to minimize the common occurrence on differences in determining those days. (Penetapan awal bulan Ramadhan dan Hari Raya di Indonesia masih terus dirumuskan metodologinya. Artikel ini menawarkan integrasi antara sudut pandang syari’ah dan saintifik melalui kajian atas 1) konsep syahadah dalam paradigma fiqh dan astronomi, 2) integrasi paradigma fiqh dan astronomi dalam menetapkan awal bulan Islam, utamanya Ramadhan dan Syawal. Penelitian ini menggali data dengan metode kualitatif kemudian menganalisisnya dengan pendekatan Miles & Huberman tentang kajian interdisipliner. Temuan penelitian ini adalah sebagai berikut: 1) Konsep shahadah dalam paradigma fiqh adalah penglihatan yang disertai dengan sumpah dan bukti faktual, sementara dalam paradigma astronomi, shahadah didasarkan pada kepastian ukuran dari faktor–faktor eksternal meliputi cuaca, iklim dan lingkungan. 2) Integrasi dua paradigma tersebut menghasilkan metode yang lebih baik dalam penentuan awal Ramadhan dan Syawal. Shahadah dalam sudut pandang fiqh berubah menjadi qath’i (pasti), sementara hasil persaksian astronomi semakin memperoleh legitimasi. Integrasi kedua paradigma melahirkan konsep shahadah-'ilmi yang dapat digunakan untuk menentukan tampaknya hilal (rukyah hilal) awal Ramadhan dan Syawal di Indonesia sehingga perbedaan yang kerap terjadi dalam menentukan dua awal bulan tersebut dapat diminalisir.)

Omar bin Khattab was a companions of Prophet Muhammad SAW who had the title as Amīr al-Mu’minīn. He led Islam for about 10 years before being stabbed by Abu Lu'luah when he was in the morning prayer at the end of the 23rd H year until death.  There are many opinions in Islamic historical literature about the death of Omar bin Khattab.  Some experts say that 3, 4 or 7 days left in Dzulhijjah 23 H or the Sunday of Muharram 24 H. This study is intended for the first, knowing why there is a difference in the death data. Second, answering the problems of correction Omar bin Khattab’s death data in an astronomical perspective. These problems are discussed with a qualitative research in the form of library research.  The primary sources used in this study are Tārikh al-Thabari Tārikh al-Umam wa al-Mulūk, Ashāb al-Futuyā , al-Kāmil fī al-Tārikh, Siyar A’lam al-Nubulā, al-Bidāyah wa al-Nihāyah. Furthermore, the data obtained is converted into days and dates then it is cohered with the appropriate data. The result of this study shows that there is the difference of Omar bin Khattab’s death data. It is caused by the difference theories of the data. Thus, based on the astronomical calculation, the date of Omar bin Khatab’s death was on Wednesday, 26th Dzulhijjah 23 H / 3rd of November 644 M (3 days left in the month Dzulhijjah 23 H).

Analemmaa is a change of sun’s position which is inconstant when it is observed in certain time and place during a year period. If the change is served as a diagram, it will shape like ‘eight’ number. The beginning of maghrib prayer during a year period is dyanmic at certain time, and it will change due to alteration of sunset.  Therefore, this research aimed to understand the correlation between analemma and the alteration of maghrib prayer schedule. The research uses field research method, which collecting the average of observation data of Sun’s position at the certain time and place during a year period by employing qualitative method. The research found that the alteration of the beginning of maghrib prayer is caused by the analemma’s phenomenon. When the gap between the result of analema’s time observed with maghrib schedule is increased, so the beginning of maghrib prayer is delayed. Yet, when the gap between the result of analema’s time observed with maghrib schedule is decreased, so the beginning of maghrib prayer is sooner.