Unification of Global Hijri Calendar In Indonesia: An Effort to Preserve the Maqasid Sunnah of The Prophet (SAW)

This investigation shows the development of the Muslim global calendar from the view point of maqāsid-e-sunnah nabawiyah and maqāsid-eshari‘ah. This section investigates maqāsid-e-sunnah nabawiyah and maqāsid-eshari‘ah in the framework of the Hijri calendar federalization project in Indonesia. The questions to consider provide the amount need for an interconnected or unified schedule in Indonesia. There are as many as three levels in the Indonesian context. Firstly, the school of pessimism. Secondly, the optimistic school. Thirdly, the high school. As far as the school of pessimism is concerned, people belonging to this school think that creating a global astrolabe (calendar) is like a ridges desire for the surface of the earth. In contrast to the school of pessimism, there is the school of optimism. According to another school of philosophy, Indonesian Muslims must be enthusiastic and should make an attempt to unify the Hijri calendar. Moreover, the middle school believes that the unification of schedules, both locally and globally, is vital. If this task can be completed at once, it will be both effective and valuable. This research is now in the type of a literature review on maqāsid and maqāsid-e-shariah approaches. The results revealed that based on the assessment of maqāsid-e-sunnah and maqāsid-eshari‘ah, something like a single calendar in the Indonesian context did not achieve the urgent (principal) threshold. Even though Muslim people in Indonesia in particular and citizens in general keep living in peace and unity without the need for an integrated Hijri calendar, never to the point of threatening anarchy and chaos. This study suggests that it is Correspondence concerning this article should be addressed to Dr. Abdul Mufid, Assistant Professor, Department Al-Qur’ān Science and Tafsīr, Sekolah Tinggi Agama Islam Khozinatul Ulum Blora, Indonesia at nawalmiza@gmail.com. Mufid et al. Unification of Global Hijri Calendar In Indonesia 19 DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION Volume 10 Issue 2, Fall 2020 wished that the inter-organizational statistics in Indonesia will be capable of taking heart in tackling all aspects of advancement in attempts to unify the Islamic calendar.


Introduction
The idea of a unified Hijri calendar emerged to respond to the problem of the unequal calendar system used by the Muslims today. Such conditions then resulted in differences in the implementation of Muslim worship, such as Ramadan fasting, Eid al-Fitar celebrations, Eid al-Adha, and so on. However, the emergence of the idea of a unified Hijri calendar is not necessarily a solution to problems among the Muslims. In this regard many international meetings have been held, but they still do not find an agreement. Various responses have appeared at the theoretical and practical level; the pros and cons also decorate the concept after unification given. 1 The calendar is a crucial time management system for humans because it is a system of tracking, organizing, and dividing time. For the people belonging to Islam, a calendar is essential. The Muslims worship according to a calendar, such as the fasting of Ramadan, the celebration of Eid ul Fitar and Eid al Adha, as well as the celebration of the pilgrimage. The Muslims all over the world during the month of Ramadan, Shawwal, and Zulhijah often experience uncertainty about when the fasting will start and end.
The debate between supporters of the Hijri-rukyah method on the one hand and the debate between the supporters of the global unification of the Hijri calendar on the other hand and the proponents of national and local unification of the Hijri calendar is a debate that frequently becomes a debate about determining the start of a lunar month in the Muslim world.
Each of the followers of the hisāb and rukyah schools consider that their method is the most valid according to the Shari'ah and the most are following the principles of astronomy. To some extent, the two methods still leave problems unsolved and are often debated. In the Indonesian context, for example, the computation method is still divided into two distinct poles to this day; Hisāb wujūdul hilāl and reckoning imkān rukyat. Hisāb wujūdul hilāl as guided by Muhammadiyah requires two things for the entry of the new Hijri month, namely: first, conjunction occurs before the setting of the sun (ijtima 'qabl alghurūb); second, at sunset, the disk of the Moon is above the horizon (meaning the new Moon has formed). 2 In addition to requiring ijtima 'qabl al-ghurūb, according to hisāb imkān rukyat, the early entry of the Hijri month also refers to the possible position of the new Moon to be seen. In other words, the beginning of the Hijri month is based on the actual appearance of the new Moon. 3 The principle of hisāb imkān rukyat is what ultimately gives birth to a variant of the visibility criteria for the new Moon. The absence of agreement on the criteria for the visibility of the hilāl that will be used in Indonesia and the existence of various criteria for the visibility of the hilāl is one of the reasons for the followers of hisāb wujūdul hilāl to reject hisāb imkān rukyat. On the other hand, the criteria for wujūdul hilāl are considered by followers of hisāb, imkān rukyat, as criteria that cannot be proven empirically.
In some cases, serious controversy in Indonesia has also arisen from the rukyah method. As in the case of the beginning of Ramadan 1433, witnesses are being given to Cakung's sighting of a new Moon, which at the beginning of Hijri's month in Indonesia is a controversial case. In a fiqh sense, the sighting of such a hilāl is seen as legal, as a fair observer reports and takes place under oath. In other words, it seems that there is no reason to reject the observational testimony of the hilāl in this condition in syar'i. However, from modern astronomy, this testimony is not justified because it does not meet scientific criteria.
The report did not receive the sighting of the new Moon in Cakung because of several reasons. First, the reckoning system used by the observer was inaccurate. Second, this system was wrong in determining the position of the hilāl. Third, the position of hilāl is still below the observed threshold of hilāl according to visibility criteria in Indonesia and the international world. Fourth, no empirical evidence for hilāl is observed, because the report states that hilāl is observed with eyes without tools.
The debate on the unification of the global and national Hijri calendar is also unclear especially on which point the agreement will start. Some of the figures offered the application of the global Hijri calendar to unify the regional and global calendars, while others offered ideas to unify the national Hijri calendar before moving towards the regional and global unification. Maqāsid al-Syariah' Ibara al-Tarikh al-Islami." 24 Twenty-third, the paper written by Abdul Bari and Ahmad Akram with the title, "Maqāsid al-Sunnah al-Nabawiyah Ghair al-Tasyri'iyah." 25 However, from some of these literatures, none of them discussed the unified Hijri calendar in terms of maqāsid sunah nabawiyah and maqāsid shari'ah. The author found one study only that was almost similar to this article, namely a paper written by Syamsul Anwar with the title, "Review of Islamic Maqāsid against the Global Islamic Calendar." Although Syamsul Anwar's writing looks at the maqāsid of shari'ah, he only speaks to the general maqāsid, and does not reach the level of maqāsid (zharuriyat, hajiyat, tahsiniyat). In addition, Syamsul Anwar also did not discuss the maqāsid sunah nabawiyah, so it is clear that Syamsul Anwar's paper is different from the author's article.
Departing from some of the things above, this paper tries to see and weigh the need to realize a unified Hijri calendar in the Indonesian context from the aspects of maqāsid Sunnah nabawiyah and maqāsid shari'ah. The hope is that this article will provide a bright spot how important is to integrate Hijri calendar for Indonesia so that experts in Indonesia do not rush to make it happen while they ignore the core teachings of Islam, namely brotherhood. The purpose of this study is to find the views of maqāsid sunnah nabawiyah and maqāsid shari'ah regarding the unification of the global Hijri calendar in the Indonesian context. Besides, it also aims to answer those who think that it is time for Indonesia to adopt the global Hijri calendar system.
The discourse of unifying the Islamic calendar was widely discussed at the end of the 20th century. The unification of the Islamic calendar is an attempt to align the Hijri calendar that developed in the Islamic world into a global time system in the International Islamic Calendar (IIC). The alignment is both from its function, from the coverage area in effect, and the system of determination. From its function, the Islamic calendar can not only be used as a time marker for daily purposes, but it must also be used for religious purposes. From the regional reach, the Islamic calendar is expected to apply from the scope of the local calendar to the international calendar, which means that this calendar can apply as the Christian calendar, meanwhile, in terms of the determination system. 26 Theoretically and practically, the issue of IIC science was initiated in 1984. Malaysia. According to Ilyas, the publication of this book is the first and superior achievement in the general history of Islamic astronomy. It can even be considered an essential work after about 1000 years of the Islamic world behind in the astronomical arena. 27 This book is Ilyas' magnum opus and is one of the phenomenal works because it gave birth to complete data on the concept of the modern Islamic calendar. This book discusses the evolution of the calendar and, in particular, the issue of new moon sighting, the concept of a global appearance, and the international qamari date, and its application for the uniform IIC. Ilyas is known as a scientist who is persistent in fighting for the formation of IIC even though he is not the first person to discuss the unification of the Hijri calendar. As stated by Susiknan Azhari, thoughts that existed before Ilyas were more related to the issue of the Hijri calendar from a deductive normative side, whereas Ilyas' ideas were not merely normative-deductive but supported by empirical-inductive data by utilizing modern science. 28 He expressed his various ideas and thoughts in books, journals, and working papers at international conferences.

Methods
The technique used in this analysis is a qualitative method with maqāsid Sunnah nabawiyah and maqāsid shari'ah This study can be classified as a library research, namely, the author reviews and examines documents such as books published in the last three years, international journals published in the last five years, and newspapers related to research topics. The authors have extracted data from literature sources that were considered to represent and relate to the subject of the study in order to complete this study. Data sources in this analysis are split into two, including primary and secondary data sources. Primary data sources come from books and journals on maqāsid Sunah nabawiyah, maqāsid sharia, and Islamic astronomy. While the secondary data comes from working papers resulting from the seminar,

Integrated Global Hijri Calendar
The single global Hijri calendar is a calendar that makes all regions of the world a one unit of reference for the calendar with the principle of one day and one date throughout the world. This means that there is no absolute difference and the entire surface of the earth is a zone where the beginning of a new moon starts on the same day. 29 The unification of the Hijri calendar becomes a fundamental issue because it involves the function of the calendar as a provider of certainty. Moreover, the need to have a global 27  Hijri calendar becomes the guidance of civilization, where after all these centuries Islam has not had an established calendar and is used internationally. This need exists because it is not only the difference between holidays in Indonesia is often different, even at the international level. The Muslims in some regions experience differences of up to 3 days.
The absence of a mutually agreed formulation of the International Islamic Calendar (IIC), and the absence of an established calendar to follow, are implications for polemics, especially in Indonesia and generally in the international Islamic world in celebrating Eid al-Fitar and Eid al-Adha. Such phenomena often serve as a source of conflict and division among Muslims so that some react emotionally. 30 Based on the context of its implementation, the integrated Islamic calendar is one of the two poles of thought about the calendar. The presence of the thought of an integrated calendar is an effort to present a concept of the Hijri calendar that is generally applicable to Muslims around the world. In other words, a global calendar was developed to respond to old difficulties arising out of the absence of a Muslim-agreed Hijri calendar system.
Entering the 21st century, the issue of IIC has been widely discussed in the Islamic world. This issue has not only attracted attention of the enthusiasts but has also received a warm welcome from various groups such as Islamic countries and Islamic organizations. Even in Islamic countries, the issue of IIC is also a subject of discussion in the Western world. Several conferences in Europe and America evidence this. Among these conferences are; Conference on Hilāl Sighting in Virginia (14 Jamadi  a. The participants agreed that solving the problematic determination of the lunar month among the Muslims was impossible except on the basis of acceptance of the reckoning to determine the beginning of the qamariyah month, as well as reckoning to determine the times of prayer, and also agreed that the use of reckoning is for rejection of rukyat and as well as the stipulation. b. Determination of the Islamic calendar is not possible without adhering to the principle of "transfer imkān rukyat" which allows entering the new Moon simultaneously throughout the world on the same day.

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION
Volume 10 Issue 2, Fall 2020 c. The Islamic calendar is a means of reckoning to determine the position of the day in the past, present, and future time flow, suitable for the role of worship and muamalāt, and refers to references to the world's astronomical space time system. d. The International Islamic Calendar is a unified calendar, not a calendar that divides a number of dates. e. The calendar must be able to accommodate religious affairs and muamalah. f. The validity of the calendar is determined through six conditions, namely calendar conditions, conditions for the month of Qamari, conditions for unification, conditions for not entering a new month before conjunction occurs, conditions for not entering before there is a possibility of rukyat somewhere in the world, and conditions that there must be no part of the world that is delayed entering a new moon when the new Moon is visible. 31 Based on the above decision, any thoughts about IIC that arise in the Islamic world should ideally pay attention to the recommendation points of congress. The essence of this agreement is that it is impossible to solve the IIC problem in the Islamic world unless it is based on acceptance of the reckoning in determining the beginning of the lunar month and the use of hisāb to determine the times of prayer.
Three views emerged regarding the global Hijri calendar: the pessimism school, the optimism school, and the middle school. In the Indonesian context, one of the schools of pessimism includes Maman Abdurrahman (a member of the PERSIS rukyat reckoning council). According to Maman, making a worldwide almanac is like a hump yearning for the Moon. If ijtima starts in any country, there will be an almanac for all 29 days. Besides, if it is agreed that the height of the hilāl is 6 degrees, it means returning to haq according to the hadīth of the Kuraib. 32 Apart from Maman Abdurrahman, other figures are also pessimistic about calendar unification. He is Hendro Setyanto, an expert on rukyat reckoning from NU mass organizations. According to him, global unification seems still far away, and we (read: experts from Indonesia) have not seen much of its contribution. So that prioritizing local unity is a simpler necessity. Besides, according to Hendro Setyanto, what is needed now is a unity of worship time. Not a unified Hijri calendar. 33 Meanwhile, the next school of thought is optimism. In the Indonesian context, this school is represented by Syamsul Anwar and Susiknan Azhari. According to Syamsul Anwar, Indonesian Islamists should be positive and make some attempt to consolidate the Hijri calendar. 34 31 Syamsul Anwar, Global Hijri Calendar Discussion and Correspondence, 1st ed., (Yogyakarta: Suara Muhammadiyah, 2014), 152. 32 Ibid., 41-42. 33 Hendro Setyanto, "Islamic Calendar Unification," interview April 2020. 34 Anwar, Global Hijri Calendar Discussion and Correspondence, 45.

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION
Volume 10 Issue 2, Fall 2020 Meanwhile, the next school of thought is neither pessimism nor optimism. This school involves astronomers. Among them is Cecep Nurwendaya, an astronomy expert from the Jakarta Planetarium. According to Cecep, Equally significant is the convergence of local and global calendars. If it can be achieved all at once, it can be both effective and significant. As the saying goes, once rowing, two or three islands are exceeded. 35 Included in this school is Thomas Djamaluddin, an astronomer and researcher from LAPAN Bandung. According to Thomas, the most urgent thing is the unification of the local/national calendar. However, at this time, efforts can be made simultaneously: local, regional, and global unification at the same time. Still, according to Thomas, unification should start from the smallest unit because it is impossible for unity at the global level if, at the local/national level, it cannot be realized. 36 Meanwhile, Susiknan Azhari is of the view that basically, it is not forcing unification, but it is necessary to make efforts through comprehensive research and assertive dialogue. No less important is the awareness and understanding of the Muslims about the Islamic calendar that needs improvement. Each party needs to have the character of statesmanship and is not concerned with class. According to Susiknan, to have an established Hijri calendar, it is necessary to dialogue the form of hilāl, visibility of hilāl, and rukyatul hilāl, which have been held and must be positioned according to their respective paradigms.
Then is the unification of the global Hijri calendar, whatever its name is, a step that is following the maqāsid sunnah nabawiyah and maqāsid sharia. In other words, how do maqāsid sunah nabawiyah and maqāsid sharia view the unification of this Hijri calendar?
The following explanation will discuss this.

Maqāsid Sunnah Nabawiyah and Unification of Hijri Calendar
The highest reference for every Muslim in understanding Islamic law 37 is the Qur'ān and hadīth. Understanding both requires someone to explore the meanings contained therein as a whole 38 without leaving essential aspects in it.
Understanding the Hadīh or Sunnah is a complicated job because we have to telescope everything ordained to the Prophet Muhammad (SAW), whether in words, deeds, or provisions. These efforts for the early Muslim generation (friends) did not encounter many obstacles. Because they lived in the same era as the Prophet, so if there were problems related to religion and, in particular, social society, they could immediately refer to the 35 Cecep Nurwendaya, "Islamic Calendar Unification," interview April 2020. 36 Thomas Djamaluddin, "Islamic Calendar Unification," interview April 2020. 37  Prophet (SAW). 39 Besides, the level of complexity of world problems was relatively simple, so the problems they faced were also more straightforward than they are in today's modern era.
The study of the Hadīth of the Prophet (SAW) is still interesting to do, even though it is not as lively as is the case in studies or thoughts on the Qur'ān. In Suryadi's opinion, the main factor which triggers the problem is the complexity of problems that exist, both regarding text authenticity, changes in the text, and the long period between the Prophet's (SAW) real life and the time when he is codified in the hadīth text. 40 Given that the development of life that Muslims have lived and faced in modern times is very complex and very much different from the life lived in previous times, the contextualization of the hadīth, which contains explanations and details of Islamic doctrine in various fields, is very urgent to do. 41 According to Yusuf al-Qaradawi, the Prophet's (SAW) Sunnah has five unique characteristics, namely comprehensive (manhaj syumuli), balanced (manhaj mutawazin), integral (manhaj takamuli), realistic (manhaj waqi'i), and easy (manhaj muyassar). These five features will provide a full interpretation of the hadīth 42 .
Based on some of the characteristics of the hadīth above, al-Qaradawi has defined three aspects that must be stopped while dealing with the Sunnah, namely: (1). Deviations of the extremists (tahrif ahl al-ghuluw).
(2). Manipulation of heretics, (intihal ahl al-batil), namely falsifying religious principles by creating a number of bid'ahs that are counter to the faith and the aqeedah. (3). The interpretation of fools (ta'wīl ahl al-jahil). Starting from these three things, the correct understanding of the hadīth is to take a middle ground (wasatiyah), Not unreasonable or serious, never being a blasphemous party, never being a dumb group. 43 There are fundamental principles in interacting with the Sunnah 44 is as follows: DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION Volume 10 Issue 2, Fall 2020 2. Husnu al-fahm li al-sunnah. Can fully understand, according to the language instructions, the context of the hadīth since, in the context of the verses and other traditions of the Qur'an, the reason for the hadīth was declared (sabab al-wuru) in the context of the principles which were established with a view to transmitting the treatise and which did not correspond to those of Shah Waliyullah al-Luzh.
Alternatively, in other words -to borrow Mahmud Syaltut's terminology, between the Sunnah which is meant for tasyri '(the determination of religious law) and those that are not for that. Besides, there are also tasyri, which have a general and permanent character and special or temporary ones. Because among the diseases that are worst in understanding the Sunnah is the confusion between one part and another. 3. Salamah an-nas al-nabawi min mu'arid aqwa. It ensures that the text of the mind is not contradictory to any other text with a stronger position from, or more numerous (Worried), or closely related to, the Qatari'a wisdom or the general objectives of the Shari'a, considered to have been qat'iy. The Qur'ān or other traditions are not more valid. Because it is not taken from one text or two texts, but from a number of texts and laws that unite with each other so that it becomes sure and certain.
According to Yusuf al-Qaradawi 45 by referring to the valid traditions, there are 3 methods, one of which can be used to determine the month of Ramadan: First, the method of rukyat (seeing) the hilāl. Second, perfecting the count of the month of Sha'ban to 30 days. Third, make predictions (taqdīr) for the emergence of hilāl.
Regarding the hadīth rukyat hilāl, or the hadīth for the determination of the beginning of the Hijri month, especially the three important months containing worship, namely Ramadan, Shawal, and Zulhijah, apart from being mentioned in al-polar al-tis'ah, it was also narrated by Ibn Abi Syaibah, 46 , Ibn Khuzaimah, 47 Abdurrazzaq,  According to al-Gumari, the above hadīth shows that the new Moon in one place is a fast obligation for all Muslims around the world. He is of this opinion because the fasting command in the hadīth is 'am. 50 .
Meanwhile, Susiknan Azhari quoted the opinion of Ibn Hajar al-'Asqalani, al-Nawawi, and al-San'ani, that the words of the Prophet (SAW) above do not require rukyat for everyone who wants to start Ramadan fasting, but is only addressed to one person or part of it. People of them. Rukyat hilāl is enough to be done by a fair person. That is the view of most scholars. Meanwhile, another view requires that two.
Maqāsid sunnah nabawiyah is an inseparable part and becomes a complementary partner for maqāsid sharia in general. The excavation of maqāsid and its determination is a return to the Qur'ān and the Sunnah. Both are fundamental in determining the rules of this science, defining its features, limits, and objectives, establishing controls and standards, and explaining the mechanisms and how to implement them.
Talking about maqāsid Sunah nabawiyah, does not mean separating maqāsid sunnah from maqāsid sharia, or even differentiating between them. The author aims instead to emphasize that aspect of the sunnah nabawiyah to explain its universality, breadth and absorption of every pillar of legislation to all parties. Therefore, talking about maqāsid sunah nabawiyah also means discussing maqāsid sharia in general, because both are ultimately the expression of one thing. Maqāsid sunnah can be divided into five, namely maqāsid making it easy and removing burdens, maqāsid of justice, maqāsid of rejecting harm rather than bringing good, maqāsid nasakh in reporting, and maqāsid gradual in enforcing law.
Maqāsid makes it easy and eliminates the burden of resting on QS. 51 Apart from being based on the Qur'ān, this maqāsid also relies on a hadīth which reads: "Make it easy and don't make it difficult." 52 Meanwhile, the maqāsid of justice are also based on Qur'ānic injunctions. 53 Meanwhile, maqāsid refuses damage rather than bringing goodness comes from the hadīth, which reads: "If I forbid you from something, then avoid it, and if I order something to you, then do it within your ability." 54 Concerning efforts to unify the Hijri calendar, it should refer to the maqāsid principles above. The unification of the calendar must be based on at least the principle of facilitating and eliminating burdens, rejecting fake rather than bringing good, and gradual in the enforcement of laws. The unification of the calendar cannot add to a heavy burden or bring harm to it. Besides, efforts to unification should be gradual. In other words, improve the national calendar first and then the global calendar. Alternatively, it can be made a schematic sequence: national -regional -global. Not the other way around, pursuing a global calendar but ignoring national and regional calendars.

Sharia Maqāsid and Unification of Hijri Calendar
Maqāsid is the plural form of the word maqsad. Maqsad itself comes from the verb qasada whose etymologically means aim and desire. In terms of terminology, Ahmad 51 Al-Baqarah 2:185; Al-Nisa '4:28; Al-Ma'idah 5:6; Al-A'raf 7:157; Al-Hajj 22:78; Al-Ahzab 33:38. 52  Raisuni defines the final achievements outlined by the Shari'a and is to be achieved for the benefit of humankind.
Sharia maqāsid are classified into 3 (three), namely general maqāsid (universal), special maqāsid (specific), and partial maqāsid. First, general maqāsid, namely maqāsid maintained by the Shari'a in all chapters and fields of law, such as worship, muamalah, jinayah, and adat, or in the most conditions. 55 Including the general maqāsid that is considered by the Shari'a is al-zaruriyat al-khams (five main points), where maintaining religion occupies the first position. There is no doubt that maintaining these maqāsids is fundamental in understanding the hadīth and extracting laws from it, including unifying the Hijri calendar.
Second, special maqāsid, namely maqāsid, which is considered by sharia in individual chapters or specific topics, or adjacent chapters. Like maqāsids in the chapter of financial governance and laws in the judiciary. Knowing this type of maqāsid will help understand the hadīth in the respective chapters of the topic.
Third, partial maqāsid, namely the goal desired by Shari'a in every syar'i law, not in a particular chapter. As the suggestion of divorce, the goal is to set limits for harm, which will always continue. Meanwhile, seen for its level, the maqāsid of sharia is also divided into three, namely zharuriyat, hajiyat, and tahsiniyat. First, zharuriyat (primary). According to al-Shatibi (790 H), zharuriyat is a maqāsid that must stand on the benefit of religion and the world. In other words, if this zharuriyat is not fulfilled, then the benefit of the world cannot run continuously; it can even cause a lot of damage and chaos in life. Whereas in the realm of the hereafter, if this zharuriyat is not fulfilled, one cannot survive, get no enjoyment, and even return to Allah in a state of loss. 56 Zharuriyat is divided into five types, namely guarding religion, guarding the soul, protecting the offspring, safeguarding property, and guarding reason Second, hajiyat (secondary), namely the maqāsid whose fulfillment is not due to an emergency, but rather an expansion and elimination of the narrowness that generally creates hassles if it is not fulfilled. If this pilgrimage is not cared for and guarded, it can make it cramped and inconvenient, but not to cause damage. Hajiyat also applies to worship, muamalah, adat, and jinayat. 57 Al-Shatibi reaffirmed that the essence of Hajj is to simplify, expand, and eliminate hassles. Third, tahsiniyat (tertiary), which is something that has nothing to do with emergency or need, but aims to attract glory or eliminate things that hinder glory. 58 Based on the three levels of maqāsid (zaruriyat, hajiyat, tahsiniyat) above, according to the author the unification of the Hijri calendar is included in the second maqāsid level (hajiyat, secondary), not maqāsid zharuriyat with the following arguments: a). If the realization of an integrated Hijri calendar is considered a mandatory thing (zharuriyat), as the optimistic school views above, it will seem ambitious and tendentious. Because of the nature of zharuriyat, if it is not fulfilled, it will cause damage in this world and in the hereafter. Whereas for the past half-century, even though Indonesia lived without an integrated Hijri calendar, in reality, all citizens lived in peace and remained in a peaceful diversity. From this, it can be seen that the assumption that it is obligatory to have an integrated Hijri calendar immediately has been refuted. b). Even though the Islamic civilization was 14.5 centuries-old without an integrated Hijri calendar, that does not mean that it should be a tendency to have an integrated calendar immediately. What does it mean to strive for a unified calendar if the local calendars themselves are not uniform? Shouldn't it be better to homogenize the national calendar first? The phenomenon of pursuing the realization of a unified calendar in the Indonesian context by ignoring a uniform national calendar, according to the author, is not in line with the spirit of QS. Al-Tahrīm (66): 6. This verse instructs to correct a person specifically before repairing it to a general scope. In the context of calendar unification, the verse instructs us to improve the local calendar first, before moving on to the global calendar.

Conclusion
From the previous description, some final notes can be made as follows: 1. The single global Hijri calendar, as defined by Syamsul Anwar, an optimistic follower of the school of thought, is a calendar that makes all regions of the world as a single unit where the calendar applies with the principle of one day and one date throughout the world. This means that there is no absolute difference and the entire surface of the earth is a zone where the beginning of a new moon starts on the same day. 2. The unification of the integrated (global) calendar system in the Indonesian context should be pursued without any friction between experts and not being ridden with any interests. In the post-conference application level in Turkey, by reading the maqāsid of sharia, for Indonesia, it is hajiyat (secondary), not zaruriyat (primary). This is based on the nature of maqāsid zaruriyat itself, which can harass the life of this world and afterwards for many people if it is not fulfilled. Whereas in reality,