Even though study concerning Islam and politics has been conducted by many researchers, few of them investigating about compatibility of Islamic political thoughts, which originated from the classical and medieval periods that have been influencing Islamic political movements and thoughts in Indonesia, with Indonesian context. Thoughts of Imam al-Mawardi (lived in the 12th Century) and Taqiyuddin al-Nabhani (lived in the 20th Century) are some of them that should be mentioned in this regard. Islamic political thoughts of al-Mawardi become the main reference for Sunni Muslims who are majority in Indonesia, while Islamic political thought of al-Nabhani become the main guidance of HTI (Hizbut Tahrir Indonesia) movement of which its members and followers are many in Indonesia. This article investigates about the political thoughts of al-Mawardi and al-Nabhani concerning the relationship between Islam and state as well as their compatibility with Indonesian context. This study uses the library research in which its primary resources are books written by al-Mawardi entitled Al-Ahkam al-Sulthaniyah and al-Nabhani entitled Ad-Daulah al-Islamiyah. By utilizing qualitative content analysis, data were collected and analyzed. This article argues that the Islamic political thought of al-Mawardi has been adopted by majority of Indonesian Sunni Muslims with some adjustments with Indonesian context, so that his thoughts become compatible with the concept of modern nation-state of Indonesia.  On the other side, Islamic political thought of al-Nabhani which developed within a spirit of resistance to Western (European) colonialism has been adopted and campaigned by HTI without adjustment with Indonesian context. This causes al-Nabhani’s thought clashes with the concept of modern nation-state of Indonesia.

This paper discussed the implementation of the new MABIMS hilāl visibility criteria in the unification of the Hijriyah calendar in member countries (Malaysia, Brunei, Indonesia and Singapore). This research uses the approach of Astronomy and Grindle's theory of policy implementation. The data source comes from the MABIMS Muzakarah results document and related articles. The research results indicate that the new MABIMS moon crescent visibility criteria are part of a public policy that, in its implementation, requires two mutually supportive variables. First, the content of the policy in the form of the moon crescent visibility criteria (3⁰; 6.4⁰) was accepted by all member countries through the signing of an ad referendum on 8 December 2021. This acceptance will receive public support if it is beneficial to time management. Second, the context of implementation is carried out in stages by taking into the characteristics of the institutions involved in preparing the Hijriyah calendar. At the practical level, the policy can be well received by the public, except in Indonesia, which still faces obstacles. This is due to the policy in the three countries being carried out on a top-down basis, while in Indonesia, it is carried out on a bottom-up basis. Furthermore, determining of Ramadan, Shawwal, and Zulhijjah are still waiting for confirmation of the sighting of the moon (ru’yah). It related to the domination of ru’yah, and a strong distinction between the function of the calendar in civil administration and worship practice.  Abstrak Makalah ini membahas penerapan kriteria baru visibilitas hilalMABIMS dalam penyatuan penanggalan Hijriyah di negara-negara anggota(Malaysia, Brunei, Indonesia dan Singapura). Penelitian ini menggunakanpendekatan penerapan kebijakan Astronomi dan teori Grindle. Sumber databerasal dari dokumen hasil Muzakarah MABIMS dan artikel terkait. Hasilpenelitian menunjukkan bahwa kriteria baru visibilitas hilal MABIMS merupakanbagian dari kebijakan publik yang dalam pelaksanaannya membutuhkandua variabel yang saling mendukung. Pertama, isi kebijakan berupa kriteriavisibilitas bulan sabit (3⁰; 6.4⁰) diterima oleh seluruh negara anggota melaluipenandatanganan referendum pada 8 Desember 2021. Penerimaan ini akanmendapat dukungan publik jika bermanfaat hingga manajemen waktu. Kedua,konteks pelaksanaannya dilakukan secara bertahap dengan memperhatikankarakteristik lembaga yang terlibat dalam penyusunan penanggalan Hijriyah.Pada tataran praktis, kebijakan tersebut dapat diterima dengan baik olehmasyarakat, kecuali di Indonesia yang masih menghadapi kendala. Hal inidisebabkan kebijakan di ketiga negara dilakukan secara top-down, sedangkan diIndonesia dilakukan secara bottom-up. Selanjutnya, penentuan awal Ramadan,Syawal dan Zulhijah masih menunggu konfirmasi penampakan hilal (rukyah).Ini terkait dengan dominasi ru’yah, dan perbedaan yang kuat antara fungsipenanggalan dalam administrasi sipil dan praktik ibadah.

Bulughul Maram Min Adilatil Ahkam is a book compiled by Ibn Hajar Al-Asqalani (773 H - 852 H). This book is a thematic hadith book that contains traditions that are used as sources for taking fiqh law (istinbath) by fiqh experts, because almost all of the hadiths are related to fiqh law. However, the last part of the book Bulughul Maram is a collection of hadiths about adab and morals called Kitabul Jami '. The aims of this study are: (1) to determine the values of moral education contained in the book Bulughul Maram, (2) to determine the relevance of the values of moral education in the book Bulughul Maram with Character Education. The research method used by the author is a type of document analysis research through library research, by collecting data or materials related to the theme of the discussion and its problems, which are taken from library sources, then analyzed by content analysis methods. This analysis examines the values of moral education from the contents of the book Bulughul Maram. To support this research, the author uses the main data source, namely, the book of Hadith Bulughul Maram by Imam Ibn Hajar Al-Asqalani and a secondary source in the form of syarah from the book. Based on the results of this study, the author categorizes the hadiths of morality in the book Bulughul Maram into three parts, namely: morality to Allah Ta'ala, morality to oneself, and morality to family. Then the author concludes that in the book there are hadiths that contain the values of moral education whose relevance can improve character education which is only based on human norms. Because having character is thinking, having wills, and behaving according to their nature (conscience) to continue to serve Allah, they are not only human beings with good character but also have noble character.