Advances in Social Science, Education and Humanities Research, volume 477

Proceedings of the International Conference on Community Development (ICCD 2020)

The Issues and Prospects of the Global Islamic Calendar

Arwin Juli Rakhmadi* Muhammad Hidayat
University of Muhammadiyah North Sumatera University of Muhammadiyah North Sumatera
arwinjuli@umsu.ac.id

Abstract. This article discusses the concept of the Islamic time system has long been established in
global Islamic calendar, precisely the concept Islamic history.
put forward by Jamaluddin ‘Abd ar-Raziq, for At the beginning of the 20th century,
which he offers a calendar named "at-Taqwim Muhammad Rasyid Rida (1865-1935) expressed his
al-Qamary al-Islamy al-Muwahhad." He concern about the Muslim dispute over the
presented the fiqh side carefully and examined calendar. He said, "From the time we begin to
the validity requirements that must be fulfilled mature to old age, we always hear the sadness of
by each calendar that would be integrated with Muslims due to the chaos and disputes that occur
the Islamic calendar, which he has been working regarding the issue of the initial determination of
with the Astronomy Association of Morocco for Ramadan to start the obligatory of fasting and the
more than ten years. The making of an initial determination of Shawwal to end Ramadan
integrated lunar calendar has enormous and start the holiday.” Likewise, the initial
importance. The significance lies in the fact that determination of Zulhijah to determine time before
such a calendar can unite Muslims throughout Arafat. These concerns continue to grow on various
the world regarding the lunar months in general occasions [5].
and months of worship in particular. This
calendar must be based on the basics of sharia METHOD
and true science to realize the objectives of
Islamic law (maqasid asy-syariah al-Islamiyyah). The current research methodology is a character
The methodology of this research is the study of study, which is one type of qualitative research.
figures, which is one type of qualitative research The study of character is a study of an in-depth,
and the analysis of Islamic calendar concept systematic, or critical analysis of the history of
studies. The article concludes that the global characters, original ideas, and socio-historical
Islamic calendar is an urgent need for Muslims context surrounding the character studied, in this
today. case, who have thoughts about the calendar in
general and the Islamic calendar in particular. The
Keywords: calendar, unification, reckoning research aims at exploring an ideal concept of a
global Islamic calendar that is compatible with
sharia (fiqh) and science.
INTRODUCTION
RESULT & DISCUSSION
Calendar, or called "tarikh " or "taqwim" in
Arabic, literally means "to repair," "balance," and Islamic Calendar of the Age of Caliph Umar bin
"limit" (ishlâh, ta'dîl, and tahdîd) [1]-[3]. The Khattab
calendar is a reflection of the applied system of When the expansion of Islam spread to other
time carried out by humans based on the basics that regions, the tradition of correspondence among the
remain to be a handle, signs, and rules for the regions came into force. Therefore the need for
activities of everyday human life throughout history scheduling (dating) in the Arabian territories was
[4]. The absence of rules regarding time for necessary. Al-Tabari (d. 310/922) and Al-Biruni (d.
individuals or groups can result in loss of human 440/1048) narrated that Abu Musa al-Ash'ari wrote
ability to do careful planning for the future. In this to Umar bin Khattab stating that he received non-
case, the urgency of the calendar is in its relation to dated records. Even though the notes are listed in
worship, especially fasting and holidays. Syakban, but it becomes a problem: When? This
Among the lists of problems faced by Muslims year? Last year? or the year coming? Regarding
(ummah) is the absence of a unified calendar to this phenomenon, the Caliph Umar consulted with
minimize chaos which might occur. Therefore, the his friends to address the administrative problems
Islamic calendar, which is reflected in the inability associated with this calendar.
to unite the fall of Islamic holidays, is urgently History shows that dating with the new
needed. numbering was applied to the Caliph Umar bin
Concerns over the chaos of the dating system Khattab, precisely in the year 17/638. The date with
and complaints about the absence of a unified this numbering was later agreed upon and given the
name with the "Hijri Calendar" as it symbolizes the

Copyright © 2020 The Authors. Published by Atlantis Press SARL.

This is an open access article distributed under the CC BY-NC 4.0 license -http://creativecommons.org/licenses/by-nc/4.0/. 109
 Advances in Social Science, Education and Humanities Research, volume 477

migration of the Prophet Muhammad and his c. If the new moon is seen in Zone III, Zones II
companions from the glorious city of Mecca to the and I start a new month one day late from
shining city of Medina. The naming itself was Zones III and IV.
proposed by Ali ibn Abi Talib RA.
Ali Hasan Musa said, the idea of making this  Qasum-Audah Calendar
calendar appeared as a response to the unclear The principle of the Qasum-udahA calendar is
variety of documentation (correspondence) at the as follows:
time. With a variety of proposals, it was finally 1. The world is divided into two zones: the
agreed that the start of the Islamic calendar began Western Zone (covering the Americas), and
with the year of the migration of the Prophet the Eastern Zone (other than the Americas).
Muhammad from Mecca to Medina, so-called the 2. The beginning of the month begins in the
calendar with the "Hijri Calendar" [4]. Therefore, two zones the next day if Ijtima occurs
the migration of Prophet Muhammad was set as the before dawn in Mecca.
first year (01 Muharram 01 H), which coincided 3. The beginning of the month starts the next
with July 16, 622 M. And the year of the issuance day in the west zone and is postponed a day
of the decision was immediately set as the year 17 in the east zone if Ijtima occurs between
H (the year when Caliph Umar leads) [4]. dawn in Mecca and 12:00 WU [8], [9].

Modern Islamic Calendar: From Local to  Universal Hijri Calendar

Global Two main principles form the basis of this
 Ummul Qura calendar, namely:
The Ummul Qura calendar is the official 1. The earth is divided into two zones:
calendar used by the Kingdom of Saudi Arabia on a.Eastern Zone: includes the line region of
the initiative of King Abdulaziz City for Science 180 ° East towards the west to 20 ° west
and Technology (KACST). This calendar is used (includes continents of Australia, Asia,
for civilian matters. The determination of Ramadan, Africa, and Europe)
Idul Fitri, and Idul Adha is under the authority of b.Western Zone: covers the region of 120 °
Majlis al-Qadha 'al-A'la based on rukyat standards. west to the western regions of North
Ummul Qura calendar uses the principles of (1) America and South America.
ijtima qablal gurub, (2) moonset after sunset (the 2. The new moon starts the next day in each
moon above the horizon when gurub) [6]. zone if, on the 29th of the evening, the
current month is possible for rukyat [10].
 Ilyas Calendar
Basic Calendar of Ilyas proposals includes (1) Unification Calendar "Jamaluddīn‘ Abd ar-
reckoning im rukyat; (2) GTKI. IR reckoning is Raziq"
done globally, from latitudes of 0 °, 5 °, to 15 ° to The stretcher of the calendar is called the
find IR points. "Islamic Unification Kamariah Calendar" or "at-
Taqwim al-qamarī al-Islâmi al-Muwahhad," which
 Calendar ‘Audah, Atbī, Mizyan is a recent calendar concept proposed by a
The calendar concept ‘Audah, Atbī, Mizyan is Moroccan astronomy practitioner named Jamaludin
based on four zones: ‘Abd ar-Raziq. The idea of this calendar aims to
1. Position 150 ° East to 75 ° East (South, East equate the calendar (calendar) throughout the world
and Southeast Asia (India, China, Indonesia, with the principle of 'one day one date' and 'one day
Malaysia, etc.) one day.' The implication of this principle is
2. Position 75 ° East to 30 ° East (Arabian expected so that there will be no more differences
Peninsula, Sham, Iran, Afghanistan, Soviet in days and dates in starting fasting and holidays.
fractions, and Russia). Jamaluddin's idea is contained in his work
3. Position 30 ° East to 15 ° West (Africa and entitled "at-Taqwim al-qamarī al-Islami al-
Europe) Muwahhad," the title of this book became the name
4. Position 45 ° to 120 ° West (North America of the concept of his calendar. In addition to this
and South America) [7]. book, Jamaludin's ideas were also expressed in
With the following conditions: many articles, which he conveyed on various
a. If the hilal visibility occurs in Zone I, then occasions, both locally and internationally. These
all zones will start at the beginning of the articles include: "at-Taqwim al-Islami; al-
month simultaneously. Muqarabah as-Syumuliyyah "(Islamic Calendar; A
b. If visibility occurs in Zone II, Zone I starts Comprehensive Approach) and" Bidayah al-Yaum
from the new moon one day late from the wa Bidayah al-lail wa an-Nahar "
other zones. (Beginning of the Day, Beginning of the Night and
Beginning of the Day) [11].

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 Advances in Social Science, Education and Humanities Research, volume 477

In Indonesia, the idea from Jamaluddin ‘Abd ar- Universal Day Conception: A Breakthrough
Raziq was scientifically responded by Prof. Dr. Universal Day (al-yaum asy-syumuly or al-
Syamsul Anwar, MA (Chairperson of the Tarjih yaum al-‘alamy) is the duration of a day from 00:00
Assembly and Tajdid Muhammadiyah Central to the next 00:00 worldwide, assumed to be 48
Leadership) in his paper entitled "Development of hours in duration. The concept of Universal Day is
the Preparation of International Islamic Calendar a new perspective in positioning the flow of the
Arrangements" which he delivered in a meeting of world day for a specific purpose. This concept was
Muhammadiyah reckoning experts in Indonesia initiated by Jamaluddin Abd ar-Raziq, the figure
some time ago. Next again, this article was mentioned above, in his persistent efforts to
collected in a book along with other articles related formulate a Unified Islamic Shariah Calendar. The
to reckoning and the calendar entitled "Holidays & idea of the day, as well as the concept of this
Problems of Hisab-Rukyat." calendar, is contained in his work entitled "at-
Taqwim al-Qamary al-Islamy al-Muwahhad."
Three Principles of Unification Calendar Conceptually, the 48-hour Universal Day is
There are three principles of calendar characterized by the beginning of the next
unification proposed by Jamaludin ‘Abd ar-Raziq, Universal Day not at the end of the previous
namely: Universal Day, but in the middle. The assumption
1. The Principle of Reckoning; it is not is that when Universal Day has lasted 24 hours, the
possible to unite the calendar with the next Universal Day has begun. It means that the
foundation of rukyat, because the calendar second half of the first Universal Day coincides
must be made to far ahead consistently. with the first half of the next Universal Day. If, for
Rejection of reckoning means the example, one day (Friday, as an example) if it starts
dissolution of all efforts to prepare the at longitude 180 ° East at 00:00 (local time) and
unification calendar. ends at longitude 180 ° West (where both lines
2. Rukyat Transfer Principle (naql ar-ru’yah); coincide) at 00:00 (local time) ) the following night
that is, if rukyat occurs in the western end, (Saturday night). Then we assume that the time
rukyat is transferred to the East to apply to period is 48 hours.
the eastern end, although in the eastern part More easily, the Universal Day flow can be
it is not possible for rukyat. formulated as follows: the time duration from 00:00
3. Principles of the Beginning of the Day to 12:00 (noon) is 12 hours. In circulation, in an
(bidayah al-yaum); in this issue, Jamaluddin hour the earth rotates by 15 ° towards Universal
argues that the concept of the beginning of Time (WU) +11 hours, then moves again as far as
the day must be agreed upon by accepting 15 ° entering WU 10 hours, moving again 15°
the world convention on days i.e., from towards WU + 9 hours, and so on until it goes
midnight at 180 degrees longitude. beyond 24 time zones until it reaches the line
longitude 180 ° west which is longitude 180° east.
In addition to the three principles, Jamaluddin The time cycle beyond the 24 time zones is 360 °,
‘Abd ar-Raziq also set seven conditions, namely: while the duration is 24 hours. Furthermore, the
1. Calendar terms; position the day in an length of time from 12:00 WU - 12 hours (time
orderly flow of time, with the principle of zone west end) until the end of a day in the same
"one day one date and one day one day in time zone the next night is 12 hours. So, 12 hours
the whole world," and avoid one day two from midnight to noon in the 12 hour time zone
dates. plus 24 hours of rotation of the earth from longitude
2. Conditions for Kamaria; that is based on the 180 ° east to 180 ° west by crossing 24 time zones
factual circulation of the moon in the sky. and plus 12 hours from noon to next midnight in
3. Conditions for the birth month; not allowed the end zone west (WU - 12 hours) the amount is
in the new moon before ijtimak. 48 hours. Therefore one day throughout the world
4. Conditions for imuk rukyat; the beginning of lasts for 48 hours; this is what is called Universal
the month has to be seen. Day, according to Jamaluddin [13].
5. Terms must not delay entering the new Conceptually, the assumptions and applications
month; that is when the new moon has been of Universal Day, which makes 48 hours a day last
seen. night, do not matter. The problem is setting the
6. Terms of unification; it applies throughout midnight time (00:00) as the start of the day. It is
the world in an integrated manner without true that scholars still disagree about the beginning
dividing the earth into several zones. of the day. But as far as its development, the
7. Conditions of globality; that the time system differences of these scholars are only limited to two
applied is in line with the world's agreement choices, namely between the setting of the sun
on time [12]. (jumhur view) and the dawn (view of the Hanafi
school of law).

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