新MABIMS新月可见度标准的实施:努力统一东南亚地区的回教历

Q1 Arts and Humanities
Maskufa Maskufa, Sopa Sopa, S. Hidayati, Adi Damanhuri
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引用次数: 1

摘要

本文讨论了新的MABIMS hilāl可见度标准在成员国(马来西亚、文莱、印度尼西亚和新加坡)统一回历中的实施情况。本研究采用了天文学和格林德尔的政策执行理论的方法。数据来源来自MABIMS Muzakarah结果文档和相关文章。研究结果表明,新的MABIMS月牙能见度标准是公共政策的一部分,在实施过程中,需要两个相互支持的变量。首先,政策内容形式为月牙能见度标准(3⁰;6.4⁰)通过2021年12月8日签署的全民公决被所有成员国接受。如果对时间管理有益,这种接受会得到公众的支持。第二,执行的背景是分阶段进行的,考虑到参与编制回历的机构的特点。在实践层面,该政策可以很好地得到公众的接受,但在印度尼西亚仍然面临障碍。这是因为这三个国家的政策是自上而下执行的,而印度尼西亚是自下而上执行的。此外,斋月、斋戒节和足节的确定仍在等待月亮的出现(ru’yah)的确认。它与鲁亚的统治有关,以及日历在民政管理和礼拜实践中的功能之间的强烈区别。【摘要】马来西亚、文莱、印度尼西亚和新加坡(马来西亚、文莱、印度尼西亚和新加坡)的马来半岛(马来西亚、文莱、印度尼西亚和新加坡)成员拥有马来半岛(马来西亚、文莱和新加坡)的国际标准。Penelitian ini menggunakanpendekatan penerapan kebijakan Astronomi dan teori Grindle。数字数据库的基本信息。Hasilpenelitian menunjukkan bahwa kriteria baru visbilitas hilal MABIMS merupakanbagian dari kebijakan public likk yang dalam pelaksanaannya membutuhkandua变量yang saling mendukung。Pertama, isi kebijakan berupa kriteriavisibilitas bulan sabit(3⁰;diterima oleh seluruh negara anggota melalupenandatanganan公投于2021年12月8日举行。Penerimaan ini akanendendapat dukungan public likk ka bermanfaa管理wakajemen。我的意思是,我的意思是,我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思。印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚,印度尼西亚。Hal inidisebabkan kebijakan di ketiga negara dilakukan secara自上而下,sedangkan diIndonesia dilakukan secara自下而上。斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月,斋月。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Implementation of the New MABIMS Crescent Visibility Criteria: Efforts to Unite the Hijriyah Calendar in the Southeast Asian Region
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.
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来源期刊
Ahkam Jurnal Ilmu Syariah
Ahkam Jurnal Ilmu Syariah Arts and Humanities-Religious Studies
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3.30
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