TOLERANCE AND MODERATION IN THE FORMULATION OF A GLOBAL ISLAMIC CALENDAR

: The Global Islamic Calendar is a new breakthrough in the modern era with the aim of uniting all Muslims in a unified and integrated time scheduling system. In this regard, this study aims to analyze the dynamics of the global calendar and solutions to minimize differences in views. The research method used is qualitative based on literature study. Data analysis was conducted using content analysis. The results of the study revealed that the idea of a global calendar was motivated by the frequent differences in dropping the days of worship, especially Ramadan, Shawwal, and Zulhijah, not on the same day, even the difference reached more than two days. The idea of the Global Islamic Calendar has been rejected by a number of parties with all the reasons and rebuttals that cause the dynamics and discourse about it to continue to emerge. Considering the sharp differences, a moderate and tolerant attitude is needed from all parties because this issue is a fiqh issue that is prone to differences of opinion. Moderation and tolerance are the keys to the realization of the Global Islamic Calendar. This research certainly has implications for the improvement of Islamic knowledge, and also as an effort to unite the ukhuwah of the people.


INTRODUCTION
But in its development this idea received rejection from a number of parties with various reasons and arguments.Therefore, in this context, it is worth highlighting the aspects and values of moderation and tolerance of this issue.
On the one hand, the issue of the Global Islamic Calendar is a matter of fiqh, in which there are often differences of opinion, but on the other hand, it is related to the needs of the community, especially Muslims, namely related to the time scheduling system in worship and non-worship activities.Therefore, in this context, it is once again necessary to reason and understand moderation and tolerance of this idea as a discourse and proposal, for the sake of maslahat and global benefits.
There are several studies relevant to the topic of this research, but of course it has a distinction with this research, among these distinctions appear in the focus of different studies, among previous studies focused on discussing the global Islamic calendar from the maqashid syar'iyah perspective (Angkat, 2017;Anshari, 2017;Anwar, 2016Anwar, , 2019)), other studies focused on the Islamic calendar from the perspective of sharia, economics, and politics (Saksono, 2017), other studies on the Islamic calendar from the siyasah perspective (Iqbal, 2017) (Shihab, 2022).

Global Islamic Calendar
A calendar is a list of days and months in a year.It is also called calendar, almanac and tachym (Sugono, 2008).In Arabic, the calendar is called taqwīm, which means to correct, balance and limit

Tolerance and Moderation
Differences are a necessity, especially differences in determining the beginning of the month, which is a fiqh issue.These differences occur not only in Indonesia but also throughout the world.
The root of the difference comes from differences in interpretation of the relevant arguments which each party understands according to their respective beliefs and ijtihad.However, it should be noted that differences in this issue, which means differences in fiqh issues, are something that has been common among scholars from the past to the present.In

CONCLUSION
Based on the description above, the following conclusions can be drawn: (1) The Global Islamic Calendar is a time scheduling system that is needed by Muslims, especially related to moments of worship.The chaotic differences in determining the beginning of the month that have always occurred so far are a strong reason for the immediate realization of the Global Islamic Calendar; (2) In its development, there are often differences of opinion on this idea, which is something natural because it is a matter of fiqh, as well as because the idea of the Global Islamic Calendar is an idea that has just emerged in the modern era that has never existed before; (3) For all the dynamics and differences that exist, the attitude of moderation and tolerance from various parties, especially those who reject the idea of the Global Islamic Calendar, is a necessity and must be raised.A moderate and tolerant attitude is a noble attitude, in addition to being a middle way for various fiqh differences that will never subside.
, precisely in 17 AH.This calendar was later agreed upon and named the "Hijri Calendar".It is called so because it is based on the year of the migration of the Prophet Muhammad and his companions from the city of Mecca to the city of Medina.The Islamic calendar (also called the Hijri Calendar) is a calendar system used by Muslims mainly for worship purposes, especially in determining fasting and holidays.By the time we entered the modern world, Muslims had occupied every continent on the planet, whether as a majority or a minority.Regardless of the majorityminority, every Muslim everywhere needs a definitive calendar.The minority size of the Muslim community is not a reason to abandon the calendar in that place, because Islam is a blessing for all territories and the universe.Nowadays, the idea of uniting all Muslims in one unified time-keeping system, based on the instructions of Shari'ah and in accordance with modern science, has emerged.The modern idea related to the organization of time is the Global Islamic Calendar (at-taqwim alislamy al-uhady) which applies and or enforced throughout the world without exception.

( 1 )
of how Islam deals with issues related to differences of opinion in establishing the Islamic calendar, as well as how the principles of tolerance and moderation can be applied in this context.The following contributions are detailed: Understanding of Diversity of Opinions**: This research can help in expanding the understanding of the diversity of opinions within the Muslim community related to the determination of the Islamic calendar.This is important as diverse interpretations and calculation methods have evolved across the Muslim world, (2) The Importance of Tolerance, this research can highlight the importance of tolerance in dealing with differences of opinion in religious matters.This can serve as an example for Muslim societies on how to handle differences of views with mutual respect and acceptance of differences, (3) this research can discuss how the principles of moderation can be applied in the process of formulating a global Islamic calendar.This includes awareness of inclusive and solutionoriented approaches that promote peace and unity among Muslims, (4) This research can explore the impact of globalization on the formulation of the Islamic calendar.Through a deeper understanding of how the process of globalization affects the approach to calendar setting, Muslim societies can be better prepared to face these challenges, (5) Calendar Method Development, This research can result in the development of an Islamic calendar calculation method that is more appropriate and suited to the needs of today's global Muslim community.Thus, this research not only provides an understanding of tolerance and moderation, but also contributes to technical advances in setting the Islamic calendar.METHOD This research uses a type of qualitative research based on literature study, literature study research is a research method carried out by collecting, analyzing, and synthesizing existing information in the form of literature, articles, books, journals, and other sources of information relevant to the research topic being discussed.The main objectives of literature study research are to gain an indepth understanding of a particular topic, evaluate the results of previously conducted research, identify knowledge gaps, and develop a conceptual framework for the research to be carried out.Literature study research is a research method carried out by collecting, analyzing, and synthesizing existing information in the form of literature, articles, books, journals, and other sources of information relevant to the research topic being discussed.The main objectives of literature study research are to gain an indepth understanding of a particular topic, evaluate the results of previously conducted research, identify knowledge gaps, and develop a conceptual framework for the research to be carried out.

Furthermore
Arabic, tolerance can be translated with the word tasamuh or samahah.Both words have the basic meaning of weakening, accepting after objections and giving in large quantities joyfully.The consequence of this attitude is the forgiveness of the other party for the mistakes made and the spaciousness of the chest, and the acceptance of the other party, even though it is different from him.Tolerance is a trait that leads to clarity of face and cleanliness of mind.This can be realized in giving or accepting or stepping back in the social and political fields, for acceptance (Shihab, 2022).Meanwhile, Abdul Mu'ti and Qorib explained that tolerance has several criteria that must be implemented (Mu'ti, 2019; Qorib, 2024), namely: (1) Aware of the presence of other people with various backgrounds of understanding, religion and belief, (2) Understand and accept differences so that there is a desire to seek, know and study other understandings and religions and seek common ground, (3) Accept and respect other people's religions, but must still guard against syncretism, (4) Support and prepare facilities for other religions to carry out worship in accordance with their religion and beliefs.(5) Building cooperation and finding common ground in each other's beliefs.In the scientific world, there is always a dialectical process that materializes into thesis, anti-thesis and synthesis.These three processes are common.In the formulation of the Global Islamic Calendar, these three processes are a necessity.Because it is in the scientific area, tolerance becomes an important tool as a space for encounter.Similarly, in the context of the formulation of the Global Islamic Calendar, a tolerant attitude is a necessity because of the dynamics and dialectics about it.Formulations related to science, sharia, and socio-politics in the Global Islamic Calendar cause the birth of differences, debates, so the existence and attitude of tolerance is a necessity that must be sought and raised.

(
ishlāh, ta'dīl and tahdīd).Still in Arabic, the calendar is also called tarikh or ta'rikh which means knowing and limiting time (ta'rīf al-waqt wa tahdīduhu)(At- Tahānawi, 1996; Jamāl ad-Dīn binManzhūr, 2005;Syujjab, 1996).Meanwhile, the Global IslamicCalendar is a calendar system used by Muslims mainly for worship purposes, especially in determining fasting and holidays.Practically, the Islamic Calendar has been used by the Prophet and his companions when in the cities of Makkah and Madinah.Meanwhile, formallyhistorically, the Islamic Calendar was declared at the time of Caliph Umar bin Khatab in 17 AH, which was formulated by a number of senior companions(Musa, 1998).The initiation of this calendar numbering is the initial momentum of calendar civilization in the Islamic world, which unfortunately has not been realized for more than a century.The problem is that today Muslims have occupied all continents on planet Earth, both on a majority and minority scale.Regardless of the majority-minority, every Muslim everywhere needs a definitive calendar.The minority size of the Muslim community does not justify the absence of a calendar in that place, for Islam is a blessing for all territories and the universe.One of the modern ideas related to the organization of time is the Global Islamic Calendar (at-taqwim al-islamy aluhady) which is valid and or applied throughout the world without exception.Several world-level meetings to discuss this have been held, not once, but repeatedly.In a holistic-universal perspective, global unification seems to have more pluses and civilizational value.The universality of time scheduling as seen from the spirit of QS.Al-'Ashr [103] verses 1-3 emphasizes the urgency of managing time comprehensively again accurately, which if not heeded will bring losses, including the loss of civilization.In a number of verses of the Qur'an there is also an emphasis on unification that Muslims are one people (among others QS Al-Anbiya' [21] verse 92 and QS Al-Mu'minun [23] verse 52).Global unification has at least three advantages.First, we (Indonesians) play a role and contribute to solving the problems of the world community.Second, we are no longer worried about the differences in fasting arafah and Eid al-Adha, because fasting arafah related to events in other places, namely in Saudi Arabia.Third, the active pursuit of global unification is the mandate and spirit of the preamble of the 1945 Constitution, namely participating and actively implementing world order, in this case controlling the time scheduling system (Rakhmadi, 2021).In Indonesia today there are at least two options or formulations about the Global Islamic Calendar.First, the Global Islamic Calendar of the 2016 Turkish Congress with the title "Mu'tamar Tauhid at-Taqwim al-Hijry ad-Dauly".This congress decided that the agreed and decided Islamic calendar is the uhady calendar (single, global).The calendar rule formulated is that the whole world is declared to start a new month if there has been imkan rukyat in any part of the earth before 12:00 p.m. (00:00 GMT / 07:00 WIB), provided that: (1) the post-gurub elongation angle is at least 8 degrees, and (2) the height of the moon above the postgurub horizon is at least 5 degrees.Furthermore, there is an exception, namely if the first imkan rukyat on earth occurs after 12:00 p.m. (00:00 GMT / 07:00 WIB) then the new moon still begins if two conditions are met: (1) the imkan rukyat meets the hilal altitude of 5 degrees and elongation of 8 degrees and there has been conjunction before dawn in New Zealand, and (2) the imkan rukyat occurs on the American mainland, not in the ocean.Then the second one (in 2017) in Jakarta, with the title "an-Nadwah ad-Dauliyah li Fiqh al-Falak (al-Furash wa at-Tahdiyat li Tanfidz at-Taqwim al-Hijry al-'Alamy".This seminar was attended by 5 countries namely: Indonesia, Malaysia, times.One of the very crucial scheduling of worship times that needs to be found solutions and rules is the problem of fasting and holidays, especially fasting arafah and Eid al-Adha.The problem of Eid al-Adha (and fasting arafah) which often falls differently from Saudi Arabia is quite troubling to the world Muslim community, and ultimately encourages scholars and scientists to study it.And in the end the idea emerged to formulate what is called the Global Islamic Calendar (Rakhmadi, 2021).The purpose of the Global Islamic Calendar is to organize and record moments of Muslim worship in a definitive and unified time scheduling system that applies globally (world).So far there have been efforts both at the local and international levels related to the formulation of the Global Islamic Calendar, although it has not yet reached the expected goal.However, it should be appreciated that efforts in this direction have existed and have also begun (Rakhmadi, 2021).Sociologically, there are at least two currents of Muslim views -especially in Indonesia -regarding the formulation of the Global Islamic Calendar, namely the optimistic view and the pessimistic view.The optimistic view is born from the awareness of the need for an integrated time scheduling system to organize the daily activities of the world's Muslims, both related to civil-administrative matters and more importantly related to worship.It is realized how chaotic the routines and activities of the world'sMuslims are today when there is no and no unified time scheduling system that has an impact not only on time scheduling but also on the economic sector because it is related to a country's policy issues.It is also a fact that the mobility of the Muslim community in today's world with all its activities has been so high that it once again requires regular and consistent time scheduling.This regularity and consistency is the hallmark of Islam and its teachings.It is ironic that past civilizations, for example the Babylonian civilization, since more than a thousand years ago has had a unified time scheduling system (calendar) applied to tribes and nations at that time which is integrated and unified.Meanwhile, Islam and its civilization, which has been present for more than 14 centuries on the surface of the Earth, to this day does not have a unified calendar system that can be used by Muslims throughout the world, both at the individual, community, looking at the realities of the world today and in the future, the presence of the Global Islamic Calendar is considered very important and urgent.These optimists see that it is a characteristic of Islam and its teachings that emphasize universality and globality, and this is in line with the essence of the Prophet's presence as a mercy to the world (rahmatan lil 'alamin).In contrast to the optimists, the pessimists view the Global Islamic Calendar as something impossible and even far-fetched.It is impossible to unite the world in one time schedule, especially related to moments of worship because there is no explicit legal formula (read: dalil) that emphasizes it.Therefore, this impossibility is considered to have become sunatullah.Therefore again, calendar unification is something that is impossible, even illusory.This pessimism is further supported by an inward-looking view related to local concepts and contexts, namely the problem of determining the beginning of the month which has not yet 'ended' at the local level.The opponents of the Global Islamic Calendar believe that the unification of the Islamic calendar should start from the local, then move regionally, and then to the international level.This stage is considered the most logical and realistic, especially in the context of Indonesia.As is understood, within Indonesia to this day there are still a variety of calendar concepts with various methods and criteria.National unification does not exist yet, let alone international unification?We should solve this local-national calendar problem first, and then formulate it at the global level.That is more or less the apology and argumentation against this Global Islamic Calendar.Indeed, the above apologies and arguments seem logical and realistic at first glance.Moreover, in Indonesia, the differences have occurred repeatedly and the impact is felt by Muslims in this country.Not to mention the 'feud' among the laity which is quite draining, in the context of ukhuwah of course this is not good.But if seen in a global perspective and in a more complete context, this is not as simple as the apology above.We understand that the issue of calendars for the sake of worship is not only a matter of fasting and holidays (Eid al-Fitr) which may be local-national Indonesia, but it should be noted that it is also related to the moments of fasting arafah and Eid al-Adha which are related to the localnational context of Saudi Arabia.That is, even though in the context of determining the beginning of fasting and Eid (Eid al-Fitr) an agreement can be reached, it can be -and has been real for a long time -we are faced with the problem of differences with the state of Saudi Arabia as the owner of the authority to determine the day of arafah and Eid al-Adha there.For example, in 2003, 2005, 2010, and 2014 the Indonesian government differed with Saudi Arabia.The fact that Saudi Arabia's methods are claimed to have reached international levels, however, often causes controversy.This is proof that it is not necessarily that when we are united in Eid, the problem of time scheduling will be over, even though we are still faced with differences in Eid with Saudi Arabia.to the perspective and beliefs of fiqh, where it must be admitted that there are aspects of fiqh as agreed upon by scholars for a long time that must be 'contextualized' and even 'ignored'.These aspects that are actually still under debate include: the conception of when and where the beginning of the day, the absolute use of hisab, and the concept of rukyat transfer and or imkan rukyat.These three aspects, although they have been put forward by their proponents with a number of argumentative arguments, must be recognized as having a number of weaknesses in them.Therefore, to this day the discussion and debate about the Global Islamic Calendar continues and continues to emerge in two streams of views: optimistic and pessimistic.Regardless of the debate, however, Muslims today need a unifying calendar as a symbol of Islamic civilization.And for that, inevitably Muslims today must be in an fiqh and Islamic discourse, there are often differences of opinion between one scholar and another, each having their own validity and arguments that become their beliefs, and this has been going on for centuries even until today.Therefore, from what has happened so far and from what the scholars have shown to be a guide and at the same time wisdom for Muslims in the application of the Global Islamic Calendar in the modern era.The attraction and differences in views and opinions about the idea of the Global Islamic Calendar is a common and undoubted thing, because it is a new progressive idea and breakthrough that has never existed before.Therefore, the desire of those who want unification at the global level needs to be appreciated and supported.This appreciation and support includes tolerance, namely by giving space for the expression and implementation of the concept or idea of the Global Islamic Calendar.In addition, a moderate attitude should also be shown by all parties, especially those in charge of the explanation, this is none other than departing from the classical Islamic intellectual treasures as shown by the scholars.The historical understanding that differences are common among scholars is important for every believer to understand so that there is no one-sided claim or negation of other parties.Moderation itself in its essential sense is an attitude of appreciation, respect, and freedom to others to carry out their ijtihad choices as long as they do not conflict with existing general norms.In this context, the implementation of the Global Islamic Calendar deserves a proper place among Muslims, especially the state needs to provide support in the form of giving freedom to implement it for a party.problem of the implementation of worship and holidays of the Muslim minority communities in the world is a matter that deserves attention.Due to the absence of a global and definitive calendar, nonall its pluses and minuses and challenges, the choice of an international (global) calendar, which simultaneously becomes a national formulation, is a rational and responsive option.Therefore, the realistic option, with all its pluses and minuses, is global unification, as it will automatically resolve the local (national) level.As stated earlier, global unification has at least three positive sides and is the bargaining position of the Indonesian nation in the world.First, we (Indonesians) play a role and contribute to solving the problems of the world community.Second, we are no longer worried about the differences in fasting arafah and Eid al-Adha, because fasting arafah is related to events in other places, namely in Saudi Arabia.Third, the activeness of seeking global unification is the mandate and spirit of the preamble of the 1945 Constitution, which is to participate and actively implement world order, in this case the order of the time scheduling system (Islamic Calendar).As for if other countries in the world do not or have not been able to accept, at least we (Indonesia) have thought, endeavored,