Articles
<![CDATA[Transformasi Kalender Islam di Turki dari Rukyat ke Hisab ]]>
<![CDATA[Rofiuddin, Ahmad Adib]]>
<![CDATA[ Azimuth: Journal of Islamic Astronomy Vol. 3 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[Program Studi Ilmu Falak UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/azimuth.v3i1.1437
<![CDATA[Turkey has a long history in the study of the Islamic Calendar. Since the arrival of Islam in Turkey, the Islamic Calendar has been the main reference in the administration of the kingdom for hundreds of years. Furthermore, the kingdom also paid special attention to developing the Istanbul Observatory, which was considered the most sophisticated observatory at that time, to support the implementation of the early determination of the Hijri month using the observation (rukyat) method. For hundreds of years running, the use of the Hijri calendar then began to be shifted by the Gregorian Calendar System along with the collapse of the Ottoman Empire. In addition to changing the calendar system, Mustafa Kemal Attaturk also changed the method of determining the beginning of the month from observation (rukyat) to calculation (hisab). Although it has undergone many changes since the birth of the Republic of Turkey, the Turkish government's attention to the Islamic Calendar still continuing. After successfully holding the International Hijri Calendar Unification conference in 1978, in 2016 Turkey also held the same event and introduced the 2016 Turkish criteria. Then, this criterion becomes a reference for several countries in determining the beginning of the Hijri month. Despite getting a lot of criticism regarding the 2016 Turkey Criteria, we need to give appreciation to Turkey for its active role in the development of the Global Islamic calendar discourse.]]>
<![CDATA[Integration of Science and Religion: Salat Time in Astronomical Perspectives ]]>
<![CDATA[Prastyorini*, Niken]]>;
<![CDATA[Rofiuddin, Ahmad Adib]]>
<![CDATA[ JIM: Jurnal Ilmiah Mahasiswa Pendidikan Sejarah Vol 9, No 1 (2024): Februari, Educational Studies, History of Education and Social Science ]]>
Publisher : <![CDATA[Universitas Syiah Kuala ]]>
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DOI: 10.24815/jimps.v9i1.29307
<![CDATA[The integration between science and religion in determining prayer times is one of the efforts of astronomers to understand the Qur'an and at the same time deepen scientific knowledge. This makes Muslims aware of the importance of studying religious knowledge and general knowledge at the same time. This research is library research. By using references from previous studies, this study covers how prayer times are from an astronomical perspective. Determination of prayer times from an astronomical perspective always pays attention to the star's arguments that have been determined. The explanation of prayer times in the Qur'an and hadith needs to be redefined through the science of astronomy so that the integration between sciences can be clearly described.]]>
<![CDATA[An Examination Of The Practical Implementation Of The Neo Mabims Criteria In The Determination Of The New Islamic Month In Indonesia. ]]>
<![CDATA[Hikam, Farras Fathan]]>;
<![CDATA[Rofiuddin, Ahmad Adib]]>;
<![CDATA[Rahman, Mohammad Zulfaiz Akbar bin Abdul]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 4 No. 1 (2025): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/knmk6b40
<![CDATA[The Ministers of Religious Affairs of Brunei Darussalam, Indonesia, Malaysia, and Singapore (MABIMS) have reached a consensus to modify the existing criteria (criteria [2, 3, 8]) by employing the recently developed MABIMS criteria (criteria [3° - 6,4°]) as the foundation for determining the onset of the Hijri month. Following its implementation in 2022, the Neo MABIMS criteria have encountered numerous challenges and intricate implementation challenges. The application of these criteria has been met with both advantages and disadvantages. This study aims to analyze the application of the Neo MABIMS criteria by the Ministry of Religious Affairs in determining the beginning of the Hijri month in Indonesia. The study will assess the effectiveness of the policy in harmonizing differences and addressing implementation challenges. This research explores the dynamics of applying the new criteria, including technical and social aspects that affect the implementation process in the field. The research method employed is qualitative-descriptive with a documentary research approach. The analysis technique entailed three stages: data presentation, data condensation, and interpretation. The findings indicate that the implementation of these criteria has been hindered by persistent differences in determining the start of the Hijri month in Indonesia. The utilization of the Neo MABIMS criteria is characterized by inconsistency, which is a substantial impediment to this process. This finding underscores the necessity for a comprehensive evaluation of the consistency and application of the Neo MABIMS criteria, particularly in addressing rukyat reports that deviate from the established astronomical parameters.]]>
<![CDATA[NGOs CONTESTATION ON ISLAMIC HIJRI CALENDAR IN URBAN MUSLIM SOCIETY IN INDONESIA: FROM AUTHORITY TO IDENTITY ]]>
<![CDATA[Rofiuddin, Ahmad Adib]]>;
<![CDATA[Hakim, Ahmad Luqman]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5357
<![CDATA[This article discusses on religious contestation on determination of Islamic Calendar in Urban Muslim society in Indonesia. An Indonesian Islamic calendar discourse is always dominated by Nahdatul Ulama and Muhammadiyah as two largest Islamic NGOs. The choice of individuals from this group to fill the office of Minister of Religious Affairs, the official authority, is a sign of the domination amongst these mass organizations. To analyze the contestation of religious authority, this paper recommends the application of an analytical framework of the Gramsci’s hegemony theory which illustrates the contestation between them. Data were gathered through in-depth interviews with the two organizations' experts in Islamic astronomy, which were then evaluated using a descriptive approach. The finding of this paper reveal that the contestation between Nahdatul Ulama and Muhammadiyah not only in relation to the power, but also strengthening the identity of each group to shows their power on Islamic Calendar discourse in Indonesia.]]>
<![CDATA[Pro Kontra Penetapan Waktu Imsak Pada Jadwal Imsakiyah Ramadan Dalam Pendekatan Fikih dan Falak ]]>
<![CDATA[Asyari, Ahmad Muhajir]]>;
<![CDATA[Rofiuddin, Ahmad Adib]]>;
<![CDATA[Muttaqien, Ade Imam]]>
<![CDATA[ KALOSARA: Family Law Review Vol. 3 No. 2 (2023): Kalosara: Family Law Review ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/kalosara.v3i1.7062
<![CDATA[Penelitian ini merupakan penelitian qualitative melalui pendekatan hukum normatif yang bertujuan untuk menganalisis terkait pro kontra penetapan waktu imsak pada jadwal imsakiyah Ramadan melalui pendekatan Fiqih dan Ilmu Falak, pengumpulan data yang digunakan melalui studi kepustakaan serta prosedur analisis data dilakukan melalui pemeriksaan, klasifikasi, verifikasi, analisis, dan kesimpulan. Hasil penelitian ini menunjukkan bahwa Permasalahan pada jadwal imsakiyah muncul ketika terdapat bermacam-macam penetapan didalamnya, seperti waktu dhuha, waktu tengah malam (nisfu al-lail) dan waktu Imsak. Penetapan imsak pada jadwal imsakiyah ramadan memiliki pendekatan sosio-historis yang berkembang di masyarakat Islam di mesir mulai era pemerintahan Muhammad Ali Pasha pada tahun 1262 H/1846 M dan diteruskan hingga sekarang di Indonesia. Waktu Imsak merupakan waktu ihtiyath untuk memulai puasa ramadan yaitu sekitar 10 menit sebelum fajar shadiq yang bertepatan dengan waktu subuh, namun penetapan waktu imsak memiliki perbedaan pendapat, karena waktu imsak adalah ijtihad Ulama untuk membuat kehati-hatian dalam beribadah, namun disisi lain ketentuan dimulainya ibadah puasa adalah Ketika terbtinya fajar shadiq, sehingga dalam penetapannya waktu imsak bukan sebagai penanda awal waktu puasa, namun sebagai peringatan dan kehati-hatian akan masuknya waktu dimulainya puasa]]>
<![CDATA[Fiqh Principles and the Legitimacy of Indonesia's Isbat Session System ]]>
<![CDATA[Annisa Nurfadilah]]>;
<![CDATA[Ahmad Adib Rofiuddin]]>;
<![CDATA[Muh. Rasywan Syarif]]>
<![CDATA[ Astroislamica: Journal of Islamic Astronomy Vol. 4 No. 2 (2025): Astroislamica: Journal of Islamic Astronomy (Desember) ]]>
Publisher : <![CDATA[Islamic Astronomy Department, Sharia and Law Faculty ]]>
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DOI: 10.47766/astroislamica.v4i2.6890
<![CDATA[This study aims to examine the sharia legitimacy of the Isbat Session in determining the beginning of the lunar month in Indonesia through the perspective of the fiqh principle of Tasharruf al-Imam ‘ala al-Ra’iyyah Manutun bi al-Maslahah. The focus of the study is to analyze the normative basis of this principle as a basis for state authority and to test the effectiveness of its implementation in reconciling differences in hisab-rukyat and realizing the welfare of the people. The study uses empirical qualitative methods with content analysis and critical discourse analysis approaches. Primary data includes official documents from the Ministry of Religious Affairs regarding the results of the Isbat Session for the 2015–2025 period and public responses, while secondary data are sourced from fiqh literature, journals, and related books. The research findings indicate that the Isbat Session has strong sharia legitimacy based on the principle of tasharruf al-imam, where the state acts as ulil amri who ensures the realization of public welfare through collective decisions. Empirically, 82% of the Isbat Session decisions were successfully agreed upon by the government, NU, and Muhammadiyah, proving the forum's effectiveness as a unifying instrument. However, 18% of the differences that occurred—particularly with Muhammadiyah—were caused by fundamental methodological differences between rukyat bil fi'li (NU) and hisab wujudul hilal (Muhammadiyah). This study concludes that the Isbat Session is a form of Islamic jurisprudence that is valid according to sharia and effective in creating legal certainty and social stability, although further efforts are still needed to embrace the remaining methodological differences.]]>
<![CDATA[Comparative Prayer Time Computation: Nailul Watar, Ephemeris, and Istiwa’ Method ]]>
<![CDATA[M. Saifulloh]]>;
<![CDATA[Ahmadi Syifaul Anam]]>;
<![CDATA[Jundil Ikrom]]>;
<![CDATA[Agus Solikin]]>;
<![CDATA[Ahmad Adib Rofiuddin]]>
<![CDATA[ Astroislamica: Journal of Islamic Astronomy Vol. 5 No. 1 (2026): Astroislamica: Journal of Islamic Astronomy (June) ]]>
Publisher : <![CDATA[Islamic Astronomy Department, Sharia and Law Faculty ]]>
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DOI: 10.47766/astroislamica.v5i1.7617
<![CDATA[Investigates the accuracy and consistency of prayer time calculations from both classical Islamic texts and modern astronomical data. I used a qualitative-comparative field research design, with Nailul Watar by KH. Ahmad Asrori, as the primary classical source, and the 2022–2023 astronomical ephemeris data, calculated using Akh. Mukkaram's Astrology. I also included supporting references on Islamic astronomy and prayer times. To collect data, I documented and analyzed the two methods before empirically validating them. The results show that the Nailul Watar method provides highly accurate calculations of Zuhr and Asr prayer times, with discrepancies from the ephemeris results measured in seconds and never exceeding one minute, without needing additional safety margins. Validation using the Istiwa' stick confirmed that the method meets the fiqh standards commonly used by Indonesian scholars, although observations showed that shadows appeared slightly earlier than the calculated times. The study suggests that further research be conducted by combining computational modeling of both methods and incorporating shadow-length data to improve precision in future prayer time determinations.]]>
<![CDATA[Geospatial Accuracy Evaluation of Napier's Analogy Method for Global Qibla Direction: Analyzing Quadrant Ambiguity at High Latitudes ]]>
<![CDATA[Zahra Fauziah]]>;
<![CDATA[Ahmad Syifaul Anam]]>;
<![CDATA[Ahmad Adib Rofiuddin]]>;
<![CDATA[Syahri Ramdani]]>
<![CDATA[ AL - AFAQ : Jurnal Ilmu Falak dan Astronomi Vol. 8 No. 1 (2026): Juni 2026 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/afaq.v8i1.14601
<![CDATA[Accurate determination of the Qibla direction is fundamental to Muslim worship, requiring rigorous validation of various calculation methods. This study conducts a mathematical comparative study between Napier's Analogy Formula and Spherical Trigonometry. The method used is a qualitative analysis based on literature studies with modeling simulations at various global geographic locations. The results show that Napier's Analogy Formula has an identical level of accuracy to Spherical Trigonometry in tropical regions. However, an anomaly was found in the form of quadrant ambiguity that results in a constant deviation at locations with latitudes above 21° (North and South), which is a critical point related to the geographical position of the Kaaba (21°25′21.04′′ N). This finding confirms that Napier's Analogy has limited spatial scope. As a solution, this study proposes the implementation of quadrant correction logic to ensure the precision of results at extreme latitudes. Thus, the use of Napier's Analogy should be limited to tropical regions or followed by the correction parameters formulated in this study.]]>
<![CDATA[Defining the Onset of Fajr: An Evaluation of Comparative Evidence of Solar Depression Standards in Indonesia ]]>
<![CDATA[Musliatin]]>;
<![CDATA[Siti Tatmainul Qulub]]>;
<![CDATA[Ahmad Adib Rofiuddin]]>;
<![CDATA[Firqi Hidayat]]>
<![CDATA[ AL - AFAQ : Jurnal Ilmu Falak dan Astronomi Vol. 8 No. 1 (2026): Juni 2026 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/afaq.v8i1.15173
<![CDATA[In 2010, an issue circulated in Indonesia claiming that the Fajr prayer time was set too early, which was published in Qiblati Magazine at that time. This issue eventually received responses from experts in Islamic Astronomy (Ilmu Falak), who then conducted a re-examination of the determination of the Fajr prayer time. After years of conducting a re-examination, the researchers eventually reached a conclusion and decided that the solar altitude criterion for the beginning of the Fajr prayer time used by the Ministry of Religious Affairs of the Republic of Indonesia and Nahdlatul Ulama was already appropriate, while it differed from the criterion used by Muhammadiyah. The study entitled “Defining the Onset of Fajr: An Evaluation of Comparative Evidence of Solar Depression Standards in Indonesia” aims to compare the foundations used by these three institutions in determining the Sun’s altitude at dawn. This research employs a descriptive qualitative method with a comparative and library-based approach. The findings show that the three institutions determine the beginning of the Fajr (Subuh) prayer time based on the appearance of true dawn (fajr sadiq) on the eastern horizon, which is used as the sign for the start of the Subuh prayer time, as stated in Q.S. Al-Baqarah verse 187. There are differences of opinion regarding the most preferable time to perform the subuh prayer. The Ministry of Religious Affairs holds that there are two possible times, namely ghalas and isfar. Meanwhile, Nahdlatul Ulama and Muhammadiyah consider ghalas to be the more preferable time. However, the similarity among these three institutions lies in the shar’i foundation they use, the main instruments employed, and the resulting decisions. Furthermore, the practical contribution of the study is the development and establishment of an SOP (Standard Operating Procedure) for research related to the Fajr or dawn prayer time. This SOP aims to ensure consistent results and to optimize its implementation so that it can be applied effectively in various regions across Indonesia.]]>
<![CDATA[The Accuracy of Lunar Eclipse Calculations in Irsyad al-Murid Book By Ahmad Ghozali Fathulloh ]]>
<![CDATA[Sukarni]]>;
<![CDATA[Ahmad Adib Rofiuddin]]>;
<![CDATA[Muhammad Zainal Mawahib]]>;
<![CDATA[Fitriyatul Laili]]>
<![CDATA[ AL - AFAQ : Jurnal Ilmu Falak dan Astronomi Vol. 8 No. 1 (2026): Juni 2026 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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<![CDATA[The issue of eclipses relates to how to determine when an eclipse will occur, where it can be observed, and how to perform eclipse prayers. The book Irsyad al-Murid discusses calculation methods for determining the time of a lunar eclipse. In determining lunar eclipses, this book makes more corrections than other books. Although it does not use supporting tables or schedules, Irsyad al-Murid applies contemporary mathematical formulas. This does not reduce its accuracy, because this book is used as a reference in the study of astronomy in Madura, especially at the Lanbulan Sampang Islamic Boarding School, and is also used as a guideline for determining the beginning of the lunar month by the Calculation and Observation Agency of the Ministry of Religious Affairs of the Republic of Indonesia. The purpose of this study is to analyze the method of calculating lunar eclipses in Irsyad al-Murid and to measure its accuracy using NASA data. This is a qualitative study with the primary source being the Irsyâd al-Murîd book and secondary sources in the form of interviews and supporting literature. The analysis was conducted using content analysis and comparative methods to determine the comparison of the calculation results between the book and NASA. The results of the study show that Irsyad al-Murid uses a contemporary calculation method with complex corrections for the positions of the Moon and Earth, referring to Jean Meeus' Astronomical Algorithms. The difference lies in the use of the Hijri year, while Meeus' book uses the Gregorian year. The level of accuracy is very good, with a difference of only about one to two minutes from NASA's results.]]>
