Sources: Dr. Ahamed Kameel, Associate Professor in the Faculty of Economics and Management Sciences, International Islamic University Malaysia.

Abstract
Lately, there have been questions on what the standards for gold dinar and silver dirham are. Since the dinar and dirham indeed formed the Shari’ah monetary standards from the time of the Prophet pbuh, our work can, therefore, only involve in the rediscovery of that classical standard. Henceforth no parties or organizations can come up with their own standards. Since the Islamic gold dinar did not come into existence until after about 50 years of the Prophet’s pbuh demise, it is obvious from history that the solidus of the Eastern Roman Byzantine Empire was the monetary basis for the Shari’ah. Hence the best way to determine the standard is to look at the definition given by its issuer, the Byzantine Empire. Coins unearthed by archeologist cannot be relied upon for this purpose because such coins generally suffer from wear and possible tempering like clipping etc. It was found that the actual historical standard for the dinar to be 4.5gm of pure gold and the dirham to be 3.15gm of pure silver. However, since the role of dinar is simply as a measure of value that depends on the gold-content and if zakat is based upon 1-year’s provision of foodstuff, then the 4.25gm dinar of pure gold and 2.975gm dirham of pure silver, as those circulated during the Prophet’s pbuh era, is also a standard.

Introduction
Undoubtedly, the interest in gold dinar among the public, academics, business community and even governments has increased lately. The turmoil in the US and Europe and the ongoing global economic and monetary crisis has added to this interest. Capitalism based on interest-based fiat monetary system is indeed collapsing and the world is on the lookout for possible solutions to the crisis. Returning back to gold as the international monetary standard has been one suggestion from some quarters. In the case of Islamic economics, the call is to go back to the Islamic gold dinar that was the monetary standard of Shari’ah throughout Islamic history till the fall of the Ottoman Caliphate in 1924. The gold dinar is generally agreed upon as a 4.25gm gold coin, based upon the Roman solidus that circulated during the times of the Prophet pbuh. The gold dinar forms the monetary standard for the Shari’ah rulings on muamalat, zakat, hudud and mahr. Nonetheless, there is difference is opinion among the proponents of the gold dinar on the purity and weight of the coin – should it be made of 22K gold or 24K fine gold? Should it be 4.25gm or more than that?. Twenty four karat (24K) gold is fine gold, by today’s standard it is 99.99 percent pure. The 22K accordingly contains 91.66% gold, hence known as 916 gold. Due to the rounding, some gold dealers make it to be 917, which means that in one thousand parts, 917 parts is gold while the rest is some other metals, normally silver or copper.

The question whether the gold dinar is of fine gold or not is important because it is the Shari’ah standard and even the zakat, the fifth pillar of Islam, is based on it. The nisab for money is 20 dinars. One who had twenty dinar in one’s possession for one year will have to pay a 2½ % zakat on it, i.e. half-dinar. The objective of this paper is to determine using historical facts the standards for the dinar and dirham.

The Purity of the Islamic Gold Dinar: 22K or 24K?
This question should not be difficult to answer because the gold dinar had been a historical standard among Muslims for centuries. It is not a modern innovation or theoretical construction. Hence to answer the above question, one simply has to go back to history, particularly the time of the Prophet Muhammad peace be upon him.
The Prophet pbuh is reported to have said: The system of weights and measures is the system of the people of Medina (Sahih Bukhari).

History of the Gold Dinar During the Prophet’s Era in Medina
At the time of the Prophet pbuh the Muslims did not mint the gold dinars yet. The Prophet pbuh accepted the Roman Byzantine gold solidus, also known as the bezant, as the monetary standard for Muslims. In this is wisdom. It was this coin that circulated among the Arabs for decades before the Muslims minted their own coins. The Prophet would have not accepted it if it were not Islamic in nature, i.e. it promotes the maqasid al Shari’ah. It also has to be a standard that is just and stable; and facilitate trade and business even among Muslims and non-Muslims. In fact the first Islamic gold dinars were not minted until about half century after the demise of the Prophet pbuh, by the fifth Umayyad caliph Abd al-Malik ibn Marwan in the year 75H (697CE).

Since the gold coin of the Eastern Roman Byzantine Empire, the solidus, was the coin accepted by the Prophet pbuh and was circulating among the Muslims, it is this coin we need to research and understand. Surely the Islamic gold dinars minted by the later Muslim rulers would follow this standard. Before we go to this, let’s look at the purpose and functions of the gold dinar.

Function of the Gold Dinar
The gold dinar played the role of money in Islam. Hence it eliminated problems generally associated with barter trades, like double coincidence of wants and the problem of divisibility. However, as money, it also enabled people to specialize in whatever they do best and hence increased productivity, output and trade; and thereby increased the standard of living of the people. Hence among the most important function of the gold dinar as money was as a stable measure of value. By this, people are able to exchange goods and services in a just manner and able to save for future consumption and investments, transact in credit and repay debt in future. Al Ghazzali and Ibn Khaldun rightly asserted that Allah SWT created gold and silver as measure of value. Hence gold and silver are the standards by which the values of all things are measured.

Indeed, the current global monetary system that is based on fiat money has this stable measure of value missing since the collapse of the Bretton Woods in 1971. Hence it is void of a numeraire or an anchor that links the monetary sector to the real economy. I would assert this as the fundamental reason for the current collapsing of capitalism.

When anything is taken as a standard or measure, it has to be ‘pure’ and simple so that people can easily relate to it. Length is measured by kilometer for example. A kilometer is defined as the distance travelled by light in vacuum in 1⁄299 792.458 second. The kilogram on the other hand is defined as the base unit of mass in the International System of Units and is defined as being equal to the mass of the International Prototype Kilogram (IPK), which is almost exactly equal to the mass of one liter of water[1]. Since international trade and business involves exchange of goods and services, what the world needs today is a stable measure of value against which the value of all things can be measured,

The Roman Aureus and Solidus
The Roman gold coin, the aureus, was among the earliest Roman gold coins, issued from the 1st century BC to the beginning of the 4th century. The aureus of Julius Caesar was struck 40 to the Roman libra pound. The libra pound is about 327.4gm. Hence, the coin weighed about 8gm. Later, the emperor Nero reduced the weight of the aureus by minting it 45 to the pound, i.e. about 7.3 gm. The aureus was then replaced by the solidus that was first introduced by Diocletian around 301 AD, struck at 60 to the Roman pound of pure gold, weighing about 5.5gm each. Due to its limited quantity its economic effects were minimal. Hence, the solidus was reintroduced by Constantine I in 312 AD, permanently replacing the aureus as the official gold coin of the Roman Empire. The solidus of Constantine was struck at a rate of 72 to a Roman Byzantine pound of pure gold which equals 324gm, each coin weighing twenty-four Greco-Roman carats, or about 4.5 grams of gold per coin. Analysis of the Roman aureus and solidus, regardless of the size or weight, shows the purity level to be near 24 carat gold in excess of 99%. [Cite] Whenever the coin was taken in by the treasury, it was melted down and reissued. This maintained the evenness of the weight of the circulating solidi[2].

Hence it is obvious that the gold dinars of the Roman solidus that circulated among the Arabs during the advent of the Prophet pbuh were of fine gold, exceeding 99 percent purity. However, since the solidi circulating outside the Roman empire including the Arab world, were not used to pay taxes to the emperor they did not get reminted, and hence the soft pure-gold coins became quickly worn[3]. The average weight of the coins in the Arab world was about 4.25gm, from the original weight of 4.5gm. Regarding this Bernstein said the following:

Less than fifty years after the death of Prophet Muhammad (peace be upon him), the Arabs emulated the great rulers of the past with the debut of their own gold coinage – the dinar – issued by the Caliph Abd al-Malik at Damascus in 75H. These coins, 97 percent pure gold and minted in great quantity gradually displaced the bezant as the major international currency, circulating throughout the Arab domains and everywhere in Christian Europe as well[4].

Coins of the time of Abd al-Malik ibn Marwan, unearthed by archeologists, have the weight of the dinar at about 4.25grammes[5], matching the weight of the worn solidi that circulated in those areas. One could attribute this slightly lower purity of the first Islamic gold dinar compared to the Roman coin to the fact this was the first attempts of Muslims to mint their own coins and hence their relative inexperience in the refining and minting technology compared to the Romans who had been doing this for centuries. However, undoubtedly the intention was to get a coin as pure gold as possible.

However, as the Islamic empire expanded and trade flourished, it must have become apparent that the gold dinar was less in weight compared to the Roman solidus[6]. The Caliph Umar ibn Abd al-Aziz alerted that the dirhams of Abd al-Malik ibn Marwan were at 7:10.5 to the mithqal instead of the standard at 7:10. Hence he corrected the matter and issued, in 99H/717CE[7], silver dirhams and gold dinars of weight 3.15gm[8] and 4.5gm respectively, i.e. similar weigh to the Roman solidus, i.e. 4.5gm[9]. Historical evidences show that by the time of the Fatimid Dynasty in Egypt, dinars of fine gold were already in circulation[10].

The Standard Weight of the Islamic Gold Dinar
Determining the standard weight should be easy but rather challenging. Easy because we are dealing with something that had existed historically, and not developing a theoretical one. One cannot totally rely on coins unearthed by archeologist in this regard because unearthed coins generally would have experienced some tear and wear depending on how long they had been in circulation and also due to some variance in the weight of individual coins themselves. Some could have been tempered through clipping and so forth. Hence it is best we resort to the definition of the coins as determined by the issuing authorities, like in this case the Byzantine Empire.

It is obvious that the Islamic gold dinar is based on Constantine’s Roman solidus which was struck 72 to the Roman Byzantine pound (litra) used for gold measurement. The litra pound is recorded to be 324 gm, which gives an ounce to be 27gm[11]. Hence the weight of the solidus is 4.5 gm as recorded, equals one mithqal, equals 24 Greco-Roman carats[12]. This coin was frequently melted down and reminted to preserve the weight. However, as mentioned earlier, the coin circulated among the Arabs with an average weight about 4.25 gm due to tear and wear. Therefore the actual mithqal or dinar should weigh 4.5gm of pure gold. Indeed this was corrected by Caliph Umar ibn Abd al-Aziz during his reign, by changing the weight from 4.25gm to 4.5gm.

It was reported on the authority of Jabir that the Prophet pbuh said, “The weight of the dinar is 24 qirats[13]”. Also Ibn Khaldun asserted the following in al-Muqaddimah:

Know that there is consensus since the beginning of Islam and the age of the Companions and the Followers that the dirham of the shari’ah is that of which ten weigh seven mithqals weight of the dinar of gold… The weight of a mithqal of gold is seventy-two grains of barley, so that the dirham which is seven-tenths of it is fifty and two-fifths grains. All these measurements are firmly established by consensus.

From the above hadith and historical facts, it can be established that the Islamic dinar is of pure gold which equals one mithqal or 24 qirats or 72 grains of barley, that equals 4.5gm in modern weight. Accordingly, a barley grain weighs 0.0625gm (4.5gm ÷ 72)[14], i.e. 62.5mg. See Table 1 below. Also well-known is the fact that 7 mithqals equal in weight to 10 dirhams. Therefore, this also implies that the silver dirham is of pure silver, weighing 3.15gm (0.7 x 4.5gm) that equals 50 2/5 grains (3.15 ÷ 0.0625 or 0.7 x 72) as mentioned by Ibn Khaldun.

Inscriptions on the Islamic Gold Dinar
Generally, the Islamic gold dinar does not depict pictures of caliphs, rulers, animals or other living things in accordance with Shariah that discourages such practice. The first Islamic gold dinar, i.e. that of Abd al-Malik ibn Marwan, had inscription based on Quranic verses. One could notice that the earliest coins never had full Qur’anic verses on them. Perhaps this is because the early learned scholars could have opined that it is highly possible for people to bring coins into impure places like toilets and so forth; and also possible to lose them to the ground. Also because coins pass from hand to hand in circulation, one cannot afford to make a mistake in Qur’anic verses inscribed on the coins. Once circulated it would be extremely difficult to call them back, in case of mistakes.

For example the dinar and dirham of Abd al-Malik ibn Marwan had the following inscriptions: The obverse of the coin has as its central legend the Kalima Shahada, i.e. “There is no god except Allah alone, there is no partner with Him’. Around it is the mint date formula reading “In the Name of Allah. This dirham was struck in the year 79 AH”. The reverse of the coin has the central inscription based on Surah 112 of the Quran: “Allahu Ahad, Allahu-Samad, Lam Yalid wa lam Yulad wa lam Yakul-lahu Kufu-an Ahad”‘. The marginal legend is based on Surah 9, Taubah Verse 33. It states: “Muhammad is the Messenger of Allah, he was sent with guidance and the religion of truth to make it prevail over every other religion.” Note that these are not full Qur’anic verses.

Softness of 24K Gold Dinars and the Issue of Tear and Wear
The original gold dinar and silver dirham were made from pure gold and pure silver respectively. In the pure form they are soft and therefore get worn in the process of circulation. Nonetheless, gold and silver have the highest ductility and malleability among all metals[15]. The atoms of these metals are strongly bonded among them but however can move easily around them. Therefore even though the gold and silver coins can become worn in the process of circulation, the process is not easy though and rather is slow.

To address this issue of tear and wear, the Roman empire, as mentioned earlier, would melt down and remint the coins it receives as tax in order to maintain the standard weight of 4.5 grams.

Some quarters assert that the dinar should not be of pure gold since it would easily get worn out. They say that in about 3 years the coins may lose enough gold to be rejected as dinar. However, the Roman solidus that was circulating, for decades, outside the Roman empire had a weight of about 4.25 grams, with some going as low as 4 grams[16] and people did accept them as dinars. It is our contention that the Islamic government, as the Roman empire, should continuously remint the coins to preserve the weight of the coins.

Zakat on the Dinar and Dirham
It is important to note that the basis for the Prophet pbuh fixing the nisab for silver at 200 dirhams and the nisab for gold at 20 dinars was that either of these two sums represented, in his day, the market price of 5 camel-loads of grain or, in other words, of one year’s provision of essential food-stuffs for an average family. Accordingly, the value of one dinar during the prophet’s time was equal to 10 dirhams. Hence the basis for the nisab was not the physical count of the dinar but rather the purchasing power of the money. [Roy Jastram]

Hence it may not matter whether the dinar is 22K or 24K because the value of each will be based on their respective gold content. Henceforth, the nisab for silver and gold must be established on the same basis as practiced by the prophet pbuh, i.e. on the proportionate value of the year’s provision of essential foodstuffs in relation thereto, as dictated by the prevailing market price. Therefore, nisab for gold and silver must vary from year to year in conformity with the price fluctuations of essential foodgrain[17].

The Modern Implementation of the Islamic Gold Dinar
When the gold dinar gets implemented in the modern world, it would surely rely heavily on the internet. Gold-based interest-free electronic credit is the most desirable form of money (using cards, internet, mobile phones, computers etc). Here, the gold dinar would predominantly play the role as measure of value that involves only the recordings of credit transactions that are periodically net-off. Such system is not akin to fractional reserve banking because this system does not create new money and does not involve the transfer of credits for payment purposes. Therefore, in this system the need for physical dinars will be much minimized. The periodic settlements can be done even using gold bars and not necessarily using gold dinar coins. Also the system permits real-time electronic audits.

Such electronic interest-free money is desirable because it fully takes advantage of the concept of money as a measure of value, as a means for keeping score. Hence practically there will be no situations of shortage of money that can plunge an economy into recession and thereby give hoarders of money the advantage to charge interest on borrowings. Since the system does not create new money, it will not create inflation.

Conclusion
Islam as inherited by Muslims from the Prophet pbuh is a complete religion. As the following verse from the Holy Qur’an asserts.

This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion (Al-Maidah 5-3)

Being a religion that is complete without defects or shortcomings, it needed no human efforts to perfect it, solve or rectify any shortcomings.

As far as monetary standards in Islam are concerned, the words dinar and dirham are mentioned in the Qur’an. These precious metals are to play the role of measure of value for just economic and business transations. As Islam is pure, its measures of value must be pure too. Pure makes it easier for standardization for all nations and people, without ambiguity, forex risk; simply a pure reference point, an anchor, a numeraire.

But as for all who lay up treasures of gold and silver and do not spend them for the sake of Gods – give them the tiding of grievous suffering [in the life to come]:

With simple deductions using historical facts, we ascertained that the standard for dinar and dirham are 4.5gm of pure gold and 3.15gm of pure silver. Hence, the correction of weight from 4.25gm to 4.5gm by Umar ibn Abd Aziz. In the present time, we cannot mint a coin inferior to that of Abd al Malik ibn Marwan. Hence the WIM standard of 4.25gm of 917 gold and 2.975gm of fine silver for dinar and dirham respectively are erroneous because the coins would have about 13.4% less gold and 5.6% less silver respectively than the historical standards.

The use of 22K would lower the nisab and if people were to pay zakat on it, I guess they would not be punished for lowering the hurdle, but nonetheless 24K is the standard The value of the 22K will be based on the pure gold content of the coin, anyway.

Hence it may be trivial to argue whether the gold dinar is 22K or 24K since the gold content will determine their respective value, play the role of measure of value, and form the basis for payment of zakat based on one-years provision of food-stuff. However since the Prophet pbuh said that the system of measure is the system of Medina, I contend that it should be perfectly alright to mint the Islamic gold dinar according to that of the time of the Prophet pbuh i.e. a 24K gold coin of 4.25 grams in weight. Also since modern electronic payment systems are likely to be the way forward, the 24K fine gold should be the basis of a standard measure.

Reference
Bernstein, Peter L., The Power of Gold – The history of an obsession, John Wiley, 2000
Porteous, John (1969). “The Imperial Foundations”. Coins in history : a survey of coinage from the reform of Diocletian to the Latin Monetary Union.. Weidenfeld and Nicolson. pp. 14–33
Subhi
Kitab Adh-Dharaib fi as Sawad
Hunwick, John, Islamic Financial Institutions: Theoretical Structures and Aspects fo the Application in Sub-Saharan Africa, in Credit, Currencies and Culture – African Finanical Institutions in Historical Garrard Perspaectiv, Ed. Endre Stiansen and Jane I. Guyer, Elanders Gotab, Sweden, 1999. P86
Timothy, Akan, Weights and the Gold Trade, London 1980,
▪ Islam is complete.
▪ Qur’anic verse on gold and silver – Allah must be referring to gold and gold mixed with other metals
▪ If dirham is fine silver, why dinar is not fine gold?
▪ Roy Jastram
▪ Rome was attacked 476AD, thereafter Eastern Byzantine empire existed.
▪ Byzantine emperor was Justinian who governed with his wife Theodora from 527 to 565.
▪ 9 May 2004 – On this day in A.D. 330, Constantine founded the city of Constantinople

[1] The IPK is made of a platinum–iridium alloy and is stored in a vault at the International Bureau of Weights and Measures in Sèvres, France. However, the weight of this alloy has been changing over time, and hence the call for a redefinition of the kilogram.
[2] Wikipedia
[3] Porteous, John (1969). “The Imperial Foundations”. Coins in history : a survey of coinage from the reform of Diocletian to the Latin Monetary Union.. Weidenfeld and Nicolson. pp. 14–33
[4] Bernstein, The Power of Gold – The history of an obsession, p67.
[5] Subhiì, 1976: p427
[6] The Roman Byzantine Empire lasted till 1416 CE. However, the Persian Sassanid Dynasty that was responsible for the silver dirham that circulated among the Arab, ended much earlier around 644CE.
[7] Kitab Adh-Dharaib fi as Sawad, p65 as referenced in http://www.islamhariini.wordpress.com
[8] Abd al-Malik’s dirham was close to 3gm, but the Roman solidus weighed 4.5gm. Hence Umar ibn Abd Aziz’s remark of the ratio 7:10.5, i.e.
[9] Archeological gold dinars of this period weighed in the range 4.4gm to 4.6gm. To what weight he corrected the dirham and the dinars depends on what standard dinar he was comparing the dirhams to. We contend it must be the Roman solidus, that weighed 4.5gm.
[10] All dinars are indeed of pure gold but constrained by mining and refining technologies of the time. By the Fatimid period Muslims seem to have perfected the technology; something the Romans had known much earlier.
[11] 27gm was the old Roman-Byzantine ounce from which the original solidus standard had been derived. See Timothy Garrard, Akan Weights and the Gold Trade, London 1980, p215.
[12] Traditionally, 1carat (the mass of a carob seed) equaled the weight of 3 barley grains or 4 wheat grains.
[13] Qirat is carat. In today’s jargon, 24K is also used to denominate pure gold.
[14] This weight of a barley grain is computed based on the above statement by Ibn Khaldun. Barley grains do vary in weight, that is subject to change due to moisture content etc. The International Systems of Units set the barley grain as equal to 0.06479891 gm
[15] Ductility is a solid material’s ability to deform under tensile stress, i.e. the material’s ability to be stretched into a wire. Malleability is a material’s ability to deform under compressive stress, i.e. the material’s ability to form a thin sheet by hammering or rolling. Both of these mechanical properties are aspects of plasticity, the extent to which a solid material can be plastically deformed without fracture [Wikipedia].
[16] That is, a loss of about 5.5% to 11.1%, but we are not sure for how long the coins circulate before losing that much.
[17] Zayas, Farishta G. de, The Law and Institution of Zakat, The Other Press, 2003, p74.

Bismillah, kami hadirkan tulisan ini yang tentunya dengan berbagai pertimbangan, kesadaran dan semangat untuk mencari kebenaran dan beramal dalam apa apa yang kita mampu, tentunya tulisan ini  bukan untuk berdebat tapi untuk meluruskan apa yang telah ditulis oleh Mr. Vadillo yang secara tidak langsung melakukan penghakiman dan fitnah terhadap seseorang dan upaya menghadirkan Dinar 24K (9999), orang ini tidak pernah melakukan verifikasi langsung kepada otoritas IMN dan orang yang dituduh, astagfirullah.  Semoga ini bermanfaat  dan membuka mata kita semua. Kemenangan adalah milik Allah.

Ada baiknya sesudah membaca tulisan dibawah ini, silahkan baca juga tulisan terkait langsung mengenai  Standarisasi Ukuran Dinar Dirham Islam Dalam Sejarah dan Perspektif Fikih dan Fatwa On Weight And Purity Of Dinar Dirham Islam

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Tulisan yang menggunakan BOLD dan warna biru adalah jawaban dari saudara muslim kami di papua untuk pernyataan paragraf tulisan vadillo di atasnya, bismillah.

There is now 19 years since we started to mint the first Dinars in Granada (Al-Andalus). I have looked at this matter of the purity many times during these 19 years. I have personally consulted scholars and metallurgists and made several tries with 24k coins and tested them. My research was every time equally conclusive: ‘we cannot use 24k coins’.

>>I have to say, learning from Imam Shafi’i statement of Qaul Qadim and Qaul Jadid, your statement could be a temporary statement.

Let me take you through the argument. There are two matters to be considered: one is the ‘amal and another is the practicality (durability) of the coins. In the ‘amal we are in search of what was the original way of making the coins. The issue of durability is not obvious at first only when you use the coins it becomes of critical importance. Here is the issue: 22k coins have a average life span of 15 years, but 24k coins have a durability of just 3. This means that every 3 years we have to recall these coins. This is not only costly and impractical, but renders the whole idea of making coins nearly useless. 1. ‘AMAL 24k technology did not exist on the early days of Islam. The modern 999.9 was not discovered until the 1874 by Emil Wohlwill, the Wohlwill process. So, when we speak about pure gold as we understand it today, we have to realize that is something new and different to what was called pure gold in the early days. The most common metallurgic process at Roman Times to purify noble metals consisted on treating the ore at high temperatures under a carefully controlled operation in order to separate gold and silver from base metals that might be present in the ore. The noble metals do not easily oxidize while the base metals do. The problem was to separate gold from silver. They used techniques such as ‘salt cementation’ to further separate gold from silver with different degrees of success depending on the mint. Therefore the quality of the coin depended on two major factors: the quality of the original ore and their own technical capabilities. The original Dinars that have been found through archaeological work are between 20k to 23k. This is most likely to be the processes that were used at the time of the first Dinars and Dirhams minted by the Khalif Abdalmalik and throughout the entire Umayyad Period. There is no doubt that their INTENTION was to create a ‘pure gold’ coin but they COULD NOT as we understand it today. Ironically their unintentional impurities gave the coins durability. This leads to our second issue.

>> According an article mentioned in http://www.abc.net.au/news/stories/2008/12/24/2454211.htm, it is said that the Byzantine coin is 24K. Then according to a research that “There is records of Fatimid dinar purity that can achieve more than 95%, usually reaching 97-98%”. Further, I take the word that “there is an obvious intentional effort to achieve a pure gold” as a truly a good niyah. Then what we can learn from this ‘amal is simply… let’s do it the purest we can.

Note from IMN: In this paragraph we can see the ignorance of vadillo, he doesnt read well about the histories of the purity (mikyal) of dinar and dirham since the time of Sayyidina Adam a.s and for the weight (wazan) as we know that the reference of Vadillo is Khalif Abdalmalik bin Marwan which is making a devaluation of the weight of the Dinar 4.4 gram to Dinar 4.25 gram. Silahkan baca tulisan terkait berat dan kadar Dinar Dirham Islam

2. DURABILITY 24k is so soft that you can bend a dinar into a fusilli (pasta) with the pressure of your hands. If it falls to a solid floor it will dent badly. If you keep it in your pocket with other (harder) coins for a period of time it will erase the features, markings, edges, etc. All these will happen with a consequent loss of weight. What is the amount of weight loss a coin can bear before is no longer a dinar (weight)? WIM says 1%, that is, when the weight of a dinar falls below 4.20gr is no longer a dinar. At that point, according to WIM, that coin must be recalled and re-minted. This is the responsible thing to do. A bit of metallurgic knowledge. When you add 10% silver to a 24k gold coin you double its strength. When you add 10% copper you increase its strength 20 times. A mixture of 50/50 of silver and copper in a 917 coin gives the coin more than 5 times its original strength.

>> Basically agree. Durability is technical issue regarding gold coin as a currency and money circulated in the market. But then it is a tricky technical engineering, why 91.7 not 95.x or 98.x which make them purer and yet strong enough. Or why not 90.x or 85.x that make them much more stronger and endure enough over time. Let’s comeback to the good niyah as common basis. We want to make the purest as we can but durable enough as coin circulated during muamalah. So it is encourage us to a new research and refinement of the dinar through time. Please bear in mind that 24K is from 95-99 so.. when we can get 95 there will be no question regarding durability, then why it is not the choice in the beginning? My statement is clear (1) let’s make as purest as possible with possible durability and take this as a risk.. (note: we understood that there are risks in differ, between having 90% or 99%) (2) let’s do some ongoing research for refinement, being openminded for the sake better future of ummah.

MY JUDGMENT 24k coins did not exist in Madina. 24k coins are good to be placed in a vault or a safe deposit box, but not for circulation. A responsible mint is not only responsible for selling coins and ‘that’s it’, but it MUST TAKE responsibility over the life span of the coin. 24k is easier to mint than 22k, so it is normal than some irresponsible people will take advantage of this and do marketing of their 24K coins pretending they have a “better” coin.

>> Everyone in the world knows that 24K gold is much better than 22K gold, no doubt, no one need to be pretended for this. Better coin? again it is a technical minting issue related the use of the coin in muamalah. However the word “better” you use is questioned… in what sense better is? — I have some assumptions, but I have my understanding of “better” is: purest gold, comply sharia and proper fiqh, overcome technical obstacles, good niyah. By this we understand that 24K is better!

24k coins are not better coins, ACTUALLY they are worse coins. In the fiqh of Imam Malik we hear about ‘unpopular coins’ (makruha). Makruha means ‘that people did not want’. This is not a statement on purity, but a statement on acceptance by the people. People choose according to what they find more reliable. “Malik said that it was not good when counterpoising to give good old coins and put along with them unminted gold in exchange for worn Kuffic gold*, which were unpopular (‘makruha’ which people do not like), and to then treat the exchange as like for like.” *The kufias (gold of Kufa) were broken or worn coins with less weight than what they supposed to be and they were unpopular. What is important about this is that Imam Malik in accepting that there cannot be ‘like for like’ considers that non popular coins are no longer ‘standard’ dinar. This is critical to understand our argument.

>> You admit yourself that it is not a proper qiyas (I underlined your statement). There are two learnings we can get from Imam Malik: (1) It is the authority duty to replace old coin with the new one. We already considered this. In my calculation (but this is only technical you might considered), the waqf cost for recycle old coin is cheaper than adding silver/copper to the coin. (2) The word ‘standard’ dinar is based on the authority and shari’a (a proper fiqh deliberation and judgement), not the mass/people (since we are not using ‘democracy’). We cannot agree because you, and your mass companion, said that this is standard, the other is not… Refer to Imam Shafi’i; dinar is pure gold, for gold coin which is not pure it called as nuqd, it makes the other non pure gold coin is not a dinar, full stop. And from my understanding, this is what Imam Malik meant as you quoted.

Some people think the answer to this problem of durability and acceptance is to make a coin with adequate gold weight (4.25 gr or mithqal) and then add some strengthening material, therefore the coin will weigh 4.5 or something similar. This is not possible. A Dinar is a measure of weight equal to 1 mithqal. You cannot increase the weight of the dinar to keep the 4.25gr of 24k gold. This will be wrong. The weight cannot be altered. There is no opinion until here.

>> Of course there is no option regarding weight. Through time and history we only found 4.25gr in Abdul Malik period and it was corrected by Umar ibn Abdul Aziz based on Khalifah Umar ibn Khattab that mitsqal is much higher than 4.25gr and the result in gram is about 4.4 – 4.6 gr. As shown throughout the history (in museums and books), the dinar circulated is 4.4 – 4.6 gr. We cannot deny the fact. If we have pure and sincere heart to accept Islam kaffah (total), we will confirm it. Regarding the weight we have long research on this particular say these:

(1) Weighing by ourselves the grains (habbah sya’irah) as stated by Khalifah Umar ibn Khattab

(2) Calculating the grains (habbah sya’irah) based on International Standard of Unit (as referred to Muqaddima, Fiqh muqarran, etc)

(3) Calculating the qirat based on International Standard of Unit (as referred to Al Maqrizi, Al-Baladzuri, and other relevant kutub)

(4) Studying physical old coin (numismatics) from various sources (Rusia, East Europe, Persia, etc)

(5) Studying books and from museums

(6) Studying fiqh books (from the very original languange) with mashayikh who really understand the language and the fiqh as well as it’s usul, with proper isnads and ijazahs. And getting good sharh from those mashayikh. My invitation to WIM is… let’s do the research, that’s the hikmah of ummat Muhammad SAW

Now, my personal ijtihad and therefore MY OPINION on this matter is: ‘to make the Dinar of gold material as pure as possible while it can guarantee its function as a medium of exchange. And Allah knows best. ‘

>> Totally agree!

MY OPINION is that we should have one single standard with the highest degree of security that we can afford bearing in mind the danger of MODERN COUNTERFEITING. Counterfeiting is a big problem for a coin: reduces the value of real coins; increases prices artificially (inflation) due to more money getting circulated in the economy – an unauthorized artificial increase in the money supply; and decreases the acceptability (satisfactoriness) of money amongst the people. In order to improve the acceptance of a coin anti-counterfeiting measures have to be taken involving increasing the fine detail in the minting (increasing the quality of the coin) and milled or reeded (marked with parallel grooves) edges are used to show that none of the valuable metal has been scraped off. This detects the shaving or clipping (paring off) of the rim of the coin. However, it does not detect sweating, or shaking coins in a bag and collecting the resulting dust. To prevent sweating the coins only increasing their strength can help.

>> About counterfeiting, I agree… but this is a fishy opinion. If we know that we have good niyah, why make a suuzhan among us. We try our best not to have suuzhan upon you and your group (we have some information that related with ignominy but we will keep our adab as muslim, something that you and your companion cannot, in some circumstances, hold on). However, I can stand upright that we keep the pure heart of niyah and we against counterfeiting, Allah is our witness.

There are other problems. Counterfeiting coins is now a sophisticated art. Counterfeiters have at their disposal alloys than can pass density test undetected. The only way to prevent them is to increase your anti-counterfeiting measures. And needless to say, these measures have to be taken at the beginning of the minting and not later when the fake coins go undetected in circulation. A mint that does not take this into account is irresponsible. There are many modern anti-counterfeiting measures that can help to give people reliance on their coins. To put it shortly they are divided in two types: visible and non-visible. Visible anti-counterfeiting measures are then ones that matter to us because the non-visible require equipment to be detected and that will not be available for most users. We have studied the best of them. WIM is implementing them as we speak. Introducing security features in the coins changes the way in which we mint. First, it requires a singular standard. It is not logical to ask the traders and consumers to become aware of 20 different kind of dinars. Since the solutions may differ we need a single authority that serves most of the mints. Some people, for example, may argue that the best coin would be an even harder coin made of copper and gold (without silver) and with a 20k purity. Others will say: 21k, 22k, 23k, etc. Only a single standard will allow us to achieve maximum and global functionality of the coin and will help us to prevent modern forgeries. That is why we have WIM.

>> We are aware of this issue, and we have coping strategy to overcome. I will not share this now, but I will. And truly speaking, that’s why we want 24K… not to bother with copper and silver anymore. However, WIM is doing well as far as I know. But I view WIM is an organisation and not an authority. And we are equal for this position. One thing to be added, to fight counterfeiting, this is also the important role of muhtasib in muamalat.

WIM chose 22k. It should be noticed that 99% of the coins ever minted in the world TO BE USED AS MONEY were 22k, even when the technology was available to make 24k (which is cheaper to manufacture). The reason? 24k coins do not last and 22k offers a good balance between purity and strength with a relative low-tech solution.

>> We will ready for a low-tech, but efficient cost and advanced technology, Allah will lead us!

Nevertheless, it is my opinion that no one is wrong in minting a 24k coin (or 23k for that matter) IF they understand what they are doing. But if they do not, they are irresponsible. IN FACT, I will argue that the ideal solution would be to get a 24k coin with the strength of a 22k. If this is ever technically available at a reasonable cost I would think this is the ideal coin. WIM is looking into this. In the meanwhile with our limited knowledge we have resorted to a 917 gold coin with a mix of silver and copper in order to make the coin strong enough to function as money. And Allah knows best.

>> Then we have mutual understanding and a common basis. We will welcome you to join us, I might accept your bay’ah.

As for the people who have written the fatwa in Indonesia we know who they are. They are led by a man whom we knew very well, Mr Firman from Jakarta, and he is utterly lost. Of their fatwa I only know their conclusions in terms of weight (4.5) and purity (24k) and a little bit of their methodology that has transpired by talking to them.

>> First, you can’t judge the methodology by talking in distance. You have to learn in a deep understanding. Second, the fatwa was made by a faqih, his name is Al-Shaikh Al-Hajj Al-Habib Al-Sayyid Sahib Al-Faraj Azmatkhan Al-Ba’alawi Al-Husaini and other faqihs who are sincerely help him. Third, regarding Mr. Firman, he was chosen by several companion as their Amir. There are fitnah among him and I can say that it is not true, I stand upright that the whole fitnah is not true. And it is merely a “political conflict” between him and your companion. My suggestion is: let all the parties sit down (majlas) and make shura… discuss, deliberate and judge together. I feel sorry for your unfaithful companion and for your miss-judgement. (I will not mentioned the issue you have with other ex-Murabitun, which is similar at some points).

I disagree with regard to “their” weight since we have the uncontroversial fact of authentic well preserved original Umayyad Dinars which clearly establish the commonly accepted 4.25gr. Apparently, now they argue that they ‘cannot accept the standard coins of the Umayyads’ but I find no justification for that. I also disagree with them in respect to their “purity” since it does not solve the critical question of the durability. They also argued that ‘durability is not a matter concerning Islamic Law and therefore taking that into consideration is a “secular” concern’. They are wrong again because public interest (masalah al-mursalah) is a fundamental pillar of our fiqh. Masalah al-mursalah determines that when you have a choice on those matters that because they are new they have not been upheld or nullified by the Shariah, you should choose the one which is better for the people. In answer to them, I would argue that 24k technology is something new and that not taking into consideration the practical issues of 24k coins in circulation (and thus the public interest) is not part of Islamic Law.

This is truly a fitnah. We are not saying ‘I cannot accept the standard coins of the Umayyads’… but we said that during the Umayyad period, there is Abdul Malik ibn Marwan who made 4.25 and it was corrected by other Umayyad, Umar ibn Abdul Aziz. This is the fact!

Regarding maslahah mursalah (as you mentioned wrongly, masalah mursalah)… I only suggest you to relearning this in usul fiqh. Because that is not the proper maslahah mursalah to be implemented. Let’s come up with proper usul fiqh for istinbat (judgement). Let’s bring our faqih of us and yours for discussion (bahthul masail). This is the right and proper fiqh deliberation.

For all those reasons, in my view, that Fatwa of Firman and friends is wrong. But if they insist they should carry on minting their own coins while we remind the people of Indonesia of the issues at hand. That will be enough.

>> As far as I understand, but I might wrong, you are not a faqih and doesnt have a good capacity in fiqh. Then, I must say that your statement cannot be accepted and will be not considered. If you can show us the faqih capacity, your statement will be overlooked. Allah is the best judge.

Allah guides whom He wishes. He demands taqwa from us and we should have it at all times present. Fearing Him is our part of the deal which shall prevent us from being blind by confusing pride. In search of Guidance we must get closer to Him until there is nothing left of us. Surrendering our will to Him is the way to see. This is the path of success. We care of Him, He will care of us, …and our coins. We ask Allah to be included amongst those people of taqwa. Amin. Umar Vadillo

>> Amiin ya Robbal ‘Alamiin

by Hayan Waruk on Monday, March 21, 2011 at 10:06am

Pendahuluan
Memasuki tahun baru 1432H/2011 tidak terasa dinar dan dirham telah berjalan 12 tahun di Nusantara, alhamdulillah, yang dimulai oleh tiga orang muslim dari Indonesia (Nusantara) pada tahun 1999 setelah bertemu dengan seorang wali jaman ini pencetus dan penggerak sesungguhnya dari dinar dirham islam,  dan lalu mereka berigat memulai pencetakan dinar dirham melalui PT Islamic Mint Nusantara (IMN), dengan berjalannya waktu pada tahun 2007 PT IMN menjadi pencetakan dinar dirham mandiri pertama di Indonesia yang juga memperkenalkan tentang wakala atau disebut Kiosk Dinarfirst yang telah mulai mengembangkan jaringan perdagangan dan pasar islam melalui SAUDARA (Saudagar Nusantara) yang terintegarasi dalam mobile gold dinar dan dirham yang disebut sebagai Dinarfirst – mobile exchange system dan Titipan Dinarfirst dan mengajak muslim di Nusantara untuk terlibat secara langsung dalam memerangi riba.

Sejarah Standar Berat Dan Kadar Dinar Dirham Islam Dan Standar Baru Dunia, Dinar Islam 24K 
Seperti telah kita ketahui bahwa Islamic Mint Nusantara memperkenalkan dinar (emas) dan dirham (perak) dengan berat dan kadar mengikuti ilmu dan amal yang bersumber dari Al-Qur’an dan As-Sunnah, standar yang diambil adalah standar dinar pada masa Rasulullah Saw, dan ini berkaitan langsung dengan urusan nisab zakat harta yang harus ditarik sebanyak 20 Dinar untuk Zakat Emas dan 200 Dirham untuk Zakat Perak.¹

Imam Hanafi mengatakan tentang hal ini:
“Bahwa ukuran Nisab Zakat yang disepakati ulama’ bagi emas adalah 20 Mitsqal, dan telah mencapai haul (1 tahun) dan bagi perak adalah 200 dirham”²

Imam Asy-Syafi’I berkata dalam Kitab Al-Umm, Volume 2:
“Rabi’ meriwayatkan bahwasanya Imam Asy-Syafi’I berkata: Tidak ada perbedaan pendapat (ikhtilaf) bahwasanya Dalam Zakat Emas itu adalah 20 Mitsqal (20 Dinar)”.³

Penggunaan dinar dan dirham ini, sebenarnya sudah terjadi sekian lama, jauh sebelum Rasulullah Saw lahir, yaitu yang pertama kali menggunakan dinar dan dirham adalah Nabi Adam AS, dapat di lihat dalam Tafsir ad-Durrul Mantsur fi Tafsir bil Ma’tsur (Vol. I hal, 326) yang disusun oleh Imam Jalaluddin Suyuthi (dikeluarkan oleh Ibn Abi Syuibah dalam Kitab Al-Mushonnaf). Berikutnya pada masa Nabi Idris ‘alaihis Salam, 9000 tahun Sebelum Masehi, sebagai Rasul Ke-2 yang pertama kali hidup menetap, mengenal tambang emas dan perak, dan mengolahnya menjadi sebuah mata uang yang diberi nama “raqim”⁴ untuk mata uang emas, dan “wariq”⁵ untuk mata uang perak.

Sejarah mata uang Raqim dan Wariq ini, berlangsung cukup lama mulai dari periode Nabi Idris⁶, dilanjutkan ke periode Nabi Nuh, ke periode Hud, ke periode Nabi Sholih, ke periode Nabi Dzulqarnain, ke periode Ashabulkahfi, ke periode Nabi Ibrahim, ke periode Nabi Luth, ke periode Nabi Isma’il dan ke periode Nabi Ishaq. Peristiwa penting ini secara implisit dijelaskan dalam Al-Qur’an di 403 ayat dalam Al-Qur’an.⁷

Penamaan Dinar sebagai mata uang emas, dan Dirham sebagai mata uang perak, baru terjadi Periode Nabi Ya’qub dan Nabi Yusuf. Hal ini termaktub dalam Surah Ali-Imran (3): 75,⁸ dan Surah Yusuf [12]: 20.⁹

Standarisasi Ukuran Dinar dan Dirham pada masa Rasulullah Saw sama dengan ukuran Raqim dan Wariq pada masa Nabi Idris sampai Nabi Ishaq, dan sama pula ukurannya dengan Dinar dan Dirham pada masa Nabi Ya’qub sampai Nabi Muhammad Shallallâhu ‘alaihi Wa Sallam. Ukuran ini adalah ukuran yang telah disepakati oleh Jumhur Ulama’. Yaitu: nisab zakat harta yang harus ditarik sebanyak 20 Dinar untuk Zakat Emas dan 200 Dirham untuk Zakat Perak.¹⁰

Nabi Muhammad Shallallâhu ‘alaihi Wa Sallam, menerapkan kaidah standarisasi dinar dan dirham ini sesuai dengan “(berat) 7 Dinar harus setara dengan (berat) 10 Dirham”. Sunnah Dinar dan Dirham ini kemudian diikuti oleh para Khulafâ’ur Rasyidun yang berlangsung selama 30 tahun, yaitu sejak tahun 11 H sampai 40 H, berlangsung di Madinah yaitu Khalifah Abu Bakar ash-Shiddiq, Khalifah Umar bin Khattab, Khalifah Utsman bin ‘Affan dan Khalifah ‘Ali bin Abi Thalib.¹¹

Standarisasi Dinar dan Dirham di atas juga dijaga tradisinya pada masa Bani Umayyah, berjalan selama 92 tahun, sejak tahun 40 H sampai 132 H. dengan 14 orang Khalifah yang berpusat di Damaskus. Khalifah-Khalifah itu yaitu: Mu’awiyah bin Abi Sufyan, Yazid bin Mu’awiyyah, Mu’awiyyah II bin Yazid, Marwan bin Al-Hakam, Abdul Malik bin Marwan, Walid bin Abdul Malik, Sulaiman bin Abdul Malik, Umar bin Abdul ‘Aziz, Yazid II bin Abdul Malik, Hisyam bin Abdul Malik, Walid II bin Yazid, Yazid III bin Walid, Ibrahim bin Walid dan Marwan II bin Ja’diy.¹²

Standarisasi Dinar dan Dirham di atas juga dijaga tradisinya pada masa Bani ‘Abbasiyyah, berjalan selama 518 tahun, sejak tahun 132 H sampai 656 H. dengan 37 orang Khalifah yang berpusat di Baghdad. Khalifah-Khalifah itu yaitu: Abul ‘Abbas As-Saffah, Abu Ja’far Al-Manshur, Mahdi bin Al-Manshur, Hadi bin Mahdi, Harun ar-Rasyid bin Mahdi, Al-Amin bin Harun Ar-Rasyid, Al-Ma’mun bin Harun Ar-Rasyid, Al-Mu’tashim bin Harun Ar-Rasyid, Al-Watsiq bin Mu’tasyim, Al-Mutawakkil bin Mu’tashim, Al-Mutashir bin Al-Mutawakkil, Al-Musta’in bin Mu’tashim, Al-Mu’tazz bin Mutawakkil, Muhtadi bin Al-Watsiq, Mu’tamid bin Mutawakkil, Mu’tadid bin Al-Muwaffiq, Muktafi bin Mustadhid, Ar-Radhi bin Muqtadir, Al-Muqtaqi bin Muqtadir, Mustaqfi bin Mustaqfi, Al-Mu’thi bin Muqtadir, At-Ta’bin Al-Mu’thi, Al-Qadir bin Ishaq, Al-Qaim bin Al-Qadir, Muqtadi bin Muhammad, Mustazhir bin Muqtadi, Murtashid bin Mustashir, Ar-Rashid bin Murtasyid, al-Muqtafi bin Mu’atshir, Mustanjid bin Muqtafi, Mustadi bin Al-Muqtadi, An-Nashir bin Muatahdi, Az-Zhahir bin An-Nashir, Mustanshir bin Az-Zhahir, Musta’sihim bin Mustansir.¹³

Standarisasi Dinar dan Dirham di atas juga dijaga tradisinya pada masa Kerajaan-Kerajaan Kecil (Mulukut Thawâif), baik di benua Timur maupun di benua Barat (Andalusia) yang masuk menyelusup di masa Bani ‘Abbasiyyah, yaitu dari tahun 321 H sampai 685 H berjalan selama 350 tahun.¹⁴

Standarisasi Dinar dan Dirham di atas juga dijaga tradisinya pada masa Turki Utsmani, berjalan selama 666 tahun, sejak tahun 687 H sampai 1343 H (1924 M) dengan 38 orang Sultan yang berpusat di Istanbul (Kontantinopel).¹⁵

Bahkan pada masa Sultan Muhammad II Al-Fatah (Sultan Ke-7 dari Kesultanan Turki Utsmani), tahun 855H/ 1451M, Dinar dan Dirham dibawa oleh Duta Muballigh Islam yang dikenal dengan “Walisongo” melalui perdagangan bersistem Dinar Dirham di Wilayah Nusantara (Asia Tenggara).¹⁶

Dalam catatan Syekh Muhyiddin Khayyat dalam “Durusut Tarekh Al-Islamiy” Juz V, dan Catatan Jarji Zaidan dalam Tarekh Tamaddun Al-Iskamiy, Juz III, menyebutkan bahwa: Standarisasi Dinar dan Dirham di atas juga dijaga tradisinya di beberapa negara-negara Islam, seperti Kesultanan Umayyah di Adaluzie Eropa, mulai tahun 138 H = 755M sampai 407 H/ 1016 M. Juga diterapkan di Kesultanan Fathimiyyah di Afrika Utara dan Mesir sejak tahun 279 H/ 909 M sampai 567H/ 1171M, juga diterapkan di Kesultanan Ayyubiyyah di Mesir dan Syiria sejak tahun 567H/1171 M sampai 657H/1260 M, juga diterapkan di Kerajaan Geznewiyah di Afghanistan dan India sejak tahun 366 H/976M sampai 579H/1183M. Dan di Kesultanan Mongolia di India sejak tahun 932H/1526M sampai 1274 H/1857M.¹⁷

STANDARISASI UKURAN BERAT DAN KADAR DINAR DIRHAM ISLAM DALAM PERSPEKTIF FIQIH ISLAM
Rumus “(berat) 7 Dinar harus setara dengan (berat) 10 Dirham”. Wahyu Allah menyebut Emas dan Perak serta mengaitkannya dengan berbagai hukum , misalnya zakat, perkawinan, hudud dan lain-lain.

Menurut Ibnu Khaldun dalam Mukaddimah, Allamah Muhammad bin Abdurrahman ad Dimasyqi dalam Fiqih 4 Madzhab, menyatakan bahwa : Berdasarkan wahyu Allah, Emas dan Perak harus nyata dan memiliki ukuran dan penilaian tertentu (untuk zakat dan lainnya) yang mendasari segala ketentuannya, bukan atas sesuatu yang tak berdasarkan syari’ah (kertas dan logam lainnya). Ketahuilah bahwa terdapat persetujuan umum (ijma) sejak permulaan Islam dan masa Para Nabi dan Rasul, masa Nabi Muhammad, Khulafa’ur Rasyidun, Sahabat serta tabi’in, tabi’it tabi’in bahwa dirham yang sesuai syari’ah adalah yang sepuluh kepingnya seberat 7 mitsqal (bobot dinar) emas. Berat 1 mitsqal emas adalah 72 butir gandum, sehingga dirham yang bobotnya 7/10-nya setara dengan 50-2/5 butir. Ijma telah menetapkan dengan tegas seluruh ukuran ini.¹⁸

Dari rujukan di atas kami mengkaji ulang mengenai ukuran berat dan kadar dinar dan dirham terhadap nishab zakat. Setelah beberapa pertemuan dan pembicaraan dan masukan formal dan informal yang kami lakukan baik dengan beberapa kolega kami di Jakarta, Bandung dan Jogjakarta baik secara langsung ataupun melalui email, kami akan mengemukakan beberapa hal sangat penting terkait dengan standar dinar (emas) dan dirham (perak) terutama terhadap perhitungan nisab zakat di Nusantara dan dunia yang tentunya ini kami kemukakan bertujuan kepada ketakwaan dan kelurusan dalam mengamalkan dinar dirham dalam muamalat islam secara benar dan tepat sesuai dengan Syari’at Islam (Kitabullah dan Sunnah Rasulullah).

Menurut Jumhur Ulama’ Fiqih 4 Madzhab. Mereka sepakat bahwa nisab emas adalah sebanyak 20 mitsqal ( 1 Dinar = 1 mitsqal). Bahwa nisab zakat harta untuk 20 dinar (emas) sama dengan 88,864 gram emas murni maka menjadi 1 Dinar = 4.4432 gram.

Menurut Jumhur Ulama’ Fiqih 4 Madzhab menyebutkan berat yang digunakan adalah 88,8 gram emas murni atau setara dengan 20 Dinar, hal lain yang tidak bisa diabaikan adalah diketahui dari ijma ulama zakat emas yang dimaksud adalah emas murni (24K) yang artinya ini mempengaruhi kepada cara perhitungan berat dinar dan dirham, impikasi luasnya adalah kepada nishab zakat mal dan perdagangan islam.

Sementara saat ini dinar yang berkembang tidak mengikuti nisab yang benar yang disyariatkan Nabi Muhammad yaitu 88,864 gram emas murni. Jelas ini adalah kekeliruan besar dan bertentangan dengan Syari’at Islam.

Di mana letak kekeliruan dari dinar yang beredar sekarang ini?
Perhitungan berat dinar yang saat ini telah beredar di masyarakat, tidak berdasarkan nisab zakat 88,8 gram (emas murni)  dan hal ini bertentangan dengan Sunnah nabi Muhammad.

Jika mengikuti pendapat bahwa nishab zakat 88,8 gram³ (emas murni) maka hitungan dinar (mitsqal) adalah 88,864 : 20 = 4.4432 gram¹ untuk emas (24K), sedangkan dinar yang sekarang beredar adalah 4,25 gram (22K) berarti kadar dan beratnya sudah tidak sesuai dengan Syari’at Islam.

Penjelasannya adalah sebagai berikut, seperti yang telah kita ketahui bersama bahwa dinar yang telah beredar saat ini mempunyai berat 4.25 (22K) dan 91.7, jadi perhitungan nishab zakat mal sebesar 20 dinar di dapat dengan cara sebagai berikut

85 gr / 20= 4.25 gr (24K)
nishab adalah 4.25 gr x 20 = 85 gr (24K)
*nishab zakat emas 85 gram berasal Muhammad Bin Shalih Al Utsaimin dan diikuti oleh Yusuf Qardhawi. Dan menurut jumhur ulama pendapat ini sangat lemah karena tidak berdasarkan kepada nash-nash syar’i dan tidak mengikuti 4 madzhab yang mu’tabar. Kelemahan dari pendapat Utsaimin dan Qardhawi ini tidak sesuai dengan ijma Khalifah Umar bin Khattab yang mengatakan, bahwa berat 7 Dinar setara dengan 10 Dirham.

PERHATIKAN. Disini ada aspek yang terabaikan dalam pembayaran zakat mal dimana menurut jumhur ulama yang dimaksud adalah emas murni dan kita tidak bisa mengabaikannya, dalam bahasa arab emas murni disebut sebagai dzahab, artinya perhitungannya menjadi berbeda jika menggunakan emas 22K, perhitungannya menjadi sebagai berikut:

(24/22) x (85/20)= 4.63 gr (22K)
nishab adalah 4,63 gr x 20 = 92.6 gr

Sekarang dapat dilihat perbedaan ukuran antara 1 Dinar (22K) = 4.63 gr dan 1 Dinar (24K) = 4.25 gr (seperti penjelasan di atas) yang tentunya terkait langsung kepada nishab zakat, jadi kalau dihitung dalam standar 1 dinar = 4.25 gr (22K) hanya terkandung 78 gr emas (murni), dimana ini tidak mencapai nishab zakat mal yang seharusnya adalah 85 gram emas (murni).

Tinjauan Kritis Menentukan Berat Dinar dan Dirham Untuk Nishab Zakat Emas dan Perak Dalam Gram Berdasarkan Jumhur Ulama Madzhab Hanafi, Maliki, Syafi’I Dan Hanbali

Dinar = 88,864 gram emas murni, maka Nishab Dinar = 88,864/20 = 4,4432 gram
Dirham = (4,4432 x7) / 10 = 3,1103 gram, maka Nishab perak = 200 x 3,1103 = 622 gram

Perbandingan 7/10 terhadap Troy Ounce adalah:
31,103/4,4432 = 7 (Dinar) dan 31,103/3,11= 10 (Dirham)

B. PERHITUNGAN BERAT KOIN DINAR (EMAS MURNI) BERDASARKAN TROY OUNCE UNTUK NISHAB ZAKAT EMAS (DINAR)

Bagaimana melihat hubungan mithqal dan troy ounce, yang dapat dijelaskan sebagai berikut:

1. Sejarah satuan troy ounce ini diambil dari kota Troyes, Perancis. Di kota Toyes ini dikenal sebagai tempat jual beli emas dan perak, dimana mereka terbiasa menggunakan timbangan apoteker berbasis bulir gandum (grain).

Untuk mengetahui hubungan mithqal, bulir gandum dan grain, maka hitungannya adalah 1 mitsqal =72 bulir gandum = 68,57 grain.

Perbedaan ini dapat terjadi karena grain adalah satuan bulir gandum yang tidak dipotong kedua ujungnya atau perbedaan jenis gandum yang digunakan, karena selisihnya sedikit, yaitu: 72 – 68.57 = 3.43 bulir gandum

2. Perkataan Umar bin Abdul Aziz bahwa dirham buatan Abdul Malik bin Marwan bobotnya kurang, maka perbandingannya bukan 7/10 mitsqal tetapi 7/10.5 mitsqal (disebutkan dalam kitab Adh-Dharaib Fi As Sawad, hal. 65), ini artinya 7 mitsqal = 10,5 x 2.975 gr = 1 troy ounce

1 Troy Ounce = 480 grain
1 Grain = 64,79891 mg
7 mitsqal = 480 grain = 10 Dirham
1 Mitsqal = (480/ 7) grain = 68,57 x (64,79891/1000) = 4,4432 gram
1 Dirham = (480/10) x (64,79891/1000) = 3,1103 gram

Jika 1 Troy Ounce sebanding dengan 7 mitsqal, maka satuan mitsqal adalah 31,103 gram (1 troy ounce) : 7 = 4.4432 gram (emas 24K).
Mengacu kepada satuan Troy Ounce maka nishab zakat emas (20 mitsqal) menjadi 4.4432 gram x 20 = 88,864 gram emas murni.

C. PERHITUNGAN BERAT KOIN DIRHAM (PERAK) BERDASARKAN TROY OUNCE DAN NISHAB ZAKAT PERAK (DIRHAM)
Berat 1 Dirham (perak murni) adalah 31,103 gram (troy ounce) : 10 = 3.1103 gram.
Dengan mengacu kepada ukuran troy ounce maka nishab zakat perak adalah 3.11 gram x 200 = 622 gram perak murni.

Kesimpulan (Istinbath Hukum)
Jadi berdasarkan hal tersebut di atas, maka kita telah  lihat bahwa terjadi kekeliruan mendasar dalam standar  berat dan kadar koin Dinar dan Dirham Islam yang kini telah beredar. Dan hari ini juga kami memutuskan solusi yang jelas dan tegas secara syar’i yang harus diambil untuk menyikapi hal ini, karena ukuran berat dan kadar ini terkait dengan pelaksanaan pilar islam yaitu pelaksanaan rukun zakat, pasar terbuka islam, perdagangan islam, baitul mal, paguyuban, qirad, syirkah dan hal muamalat lainnya secara langsung, maka dengan ijin Allah kami akan memaklumatkan standar baru dari dinar dan dirham Islam baik ukuran dan kadar yang sesuai dengan penjelasan di atas.

Alhamdulillah, telah kami sampaikan hal ini denga tujuan ketakwaan kepada Allah, semoga ini menjadi jalan kita untuk mendapatkan ridha Allah di dunia dan akhirat. Amin

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Footnote:
1 Allammah Abdurrahman bin Muhammad Ad-Dimasyqi, Fiqih Empat Madzhab, Bab Zakat Emas dan Perak.
2 Kitab Fiqih Hanafi, Bab Zakat Emas, halaman 119
3 Imam Asy-Syafi’I, Kitab Al-Umm, Volume 2, halaman 40
4 Ar-Raqim adalah nama mata uang emas, sebelum dinamakan menjadi dinar. Lihat Surah Al-Kahfi [18]: 9
5 Abul Walid Muhammad bin Ahmad bin Rasyad Al-Qurthubi (w.450 H), Bab Kitab Zakat Adz-Dzahab Wa Al-Waraq, Beirut-Libanon: Penerbit Darul Gharbi Al-Islami, Cet.2, tahun 1988, Jilid 2, halaman 355- 422
6 Nabi Idris adalah Nabi pertama yang menemukan pertambangan emas dan perak, memiliki kejujuran yang tinggi dalam mencetak mata uang Islam, yaitu Raqim dan Wariq, hal ini dijelaskan dalam Al-Qur’an Surah Maryam [19]: 56; Juga dijelaskan dalam Surah Al-Anbiya’ [21]: 85. Nabi Idris sebagai penemu Mata Uang pertama Islam, yaitu mata uang emas dan perak, diriwayatkan oleh Wahhab bin Munabbih dalam Kitab Qishohul Anbiya’, karya Ibnu Katsir.
7 Ibnu Katsir, Kitab Qishohul Anbiya’, tt
8 Tentang Dinar, terdapat dalam QS. Ali Imran [3]: 75, Allah Subhanahu Wa Ta’ala berfirman: 75. Di antara Ahli kitab ada orang yang jika kamu mempercayakan kepadanya harta yang banyak, dikembalikannya kepadamu; dan di antara mereka ada orang yang jika kamu mempercayakan kepadanya satu dinar, tidak dikembalikannya kepadamu kecuali jika kamu selalu menagihnya. Yang demikian itu lantaran mereka mengatakan: “tidak ada dosa bagi kami terhadap orang-orang ummi. Mereka berkata dusta terhadap Allah, padahal mereka mengetahui.
9 Tentang Dirham, Allah berfirman dalam surah Yusuf [12]: 20, Allah Subhanahu Wa Ta’ala berfirman: Dan mereka menjual Yusuf dengan harga yang murah, yaitu beberapa dirham saja, dan mereka merasa tidak tertarik hatinya kepada Yusuf
10 Allammah Abdurrahman bin Muhammad Ad-Dimasyqi, Fiqih Empat Madzhab,, Bab Zakat Emas dan Perak. Dan Kitab Fiqih Hanafi, Bab Zakat Emas, halaman 119, juga bisa dibaca dalam Kitab Bidayatul Mujtahid Ibnu Ruysd dan Kitab Al-Umm Imam Syafi’I, Volume 2, halaman 39. Tentang Zakat Wariq, dan Al-Umm, Volume 2, tentang Zakat Emas, halaman 40
11 Muhammad, Quthub Ibrahim. 2003. Kebijakan Ekonomi Umar Bi Khaththab (As-Siyâsah al-Mâliyah li ‘Umar ibn al-Khaththâb). Terjemahan oleh Safarudin Saleh. Jakarta: Pustaka Azzam.
12 Bersumber pada kitab berikut ini: Al-Bidaayah Wan Nihaayah, Ibn Katsir; Tarikh Khulafa’, As-Suyuthi; Tarikh Bani Umayyah, Al-Mamlakah Su’udiyyah; Tarikh Islamy, Ibn Khaldun; Sejarah Bani Umayyah, Muhammad Syu’ub, Penerbit PT.Bulan Bintang
13 Imam As-Suyuthi, Tarikh Khulafa`, Sejarah Para Penguasa Islam. Jakarta: AL-KAUTSAR, 2006. ISBN 979-592-175-4
14 Ahmed, Akbar S., Citra Muslim: Tinjauan Sejarah dan Sosiologi. Penerjemah: Nunding Ram dan Ramli Yakub. Jakarta: Erlangga, T.t; Ahmed, Akbar S. Rekonstruksi Sejarah Islam di Tengah Pluralitas Agama dan Peradaban. Penerjemah: Amru Nst. Yogyakarta: Fajar Pustaka Baru, 2003.Armstrong, Karen. Sepintas Sejarah Islam. Penerjemah: Ira Puspito Rini. Surabaya: Ikon Teralitera, 2004. Hamur, Ahmad Ibrahim. Al-Hadhârah al-Islâmiyyah. T.tp: T.pn, 2002. Himayah, Mahmud Ali. Ibnu Hazm: Biografi, Karya, dan Kajiannya Tentang Agama-agama. Jakarta: Lentera Basritama, 2001. Hitti, Philip K. History of The Arabs. Penerjemah: Cecep Lukman Ysin dan Dedi Slamet Riyadi. Jakarta: Serambi Ilmu Semesta, 2010. Khalîfah, Muhammad Muhammad dan Zaki Ali Suwailim. Al-Adab al-‘Arabî wa Târikhuh. Kairo: al-Ma‘âhid al-Azhariyyah, 1977. Lubis, Nabilah. al-Mu‘ayyan fi al-Adab al-‘Araby wa Târikhu. Ciputat: Fakultas Adab dan Humaniora, 2005. Syalbî, Ahmad. Mausû‘ah al-Târikh al-Islâmî wa al-Hadhârah al-Islâmiyyah. Kairo: Maktabah al-Nahdhah al-Mishriyyah, 1979. Sunanto, Musrifah. Sejarah Islam Klasik: Perkembangan Ilmu Pengetahuan Islam. Jakarta: Prenada Media, 2004. Urvoy, Dominique. Perjalan Intelektual Ibnu Rusyd. Penerjemah: Achmad Syahid . Surabaya: Risalah Gusti, 2000. Utsman, Ahmadi dan Cahya Buana. al-Adab al-‘Arabî fî al-‘Ashr al-‘Abbâsî wa al-Andalûsî wa ‘Ashr al-Inhithâth. Ciputat: Fakultas Adab dan Humaniora, 2010.
15 Leslie Peirce “The Imperial Harem: Women and sovereignty in the Ottoman empire and Morality Tales: Law and gender in the Ottoman court of Aintab”; Asy-Syalabi, Ali Muhammad (25 Desember 2010). Bangkit dan Runtuhnya Khilafah ‘Utsmaniyah. Pustaka Al-Kautsar. hlm. 403-425. Mufradi, Ali (25 Desember 2010). Kerajaan Utsmani dalam Ensiklopedi Tematis Dunia Islam. PT. Ichtiar Baru van Hoeve. hlm. 236-246. An-Nabhani, Taqiyyuddin (25 Desember 2010). Ad-Daulatul Islamiyyah . Darul Ummah. hlm. 139. Musthafa, Nadiyah Mahmud (25 Desember 1996). Al-’Ashrul ‘Utsmani minal Quwwatul Haimanah ila Bidayatul Mas’alatusy Syarqiyyah. Al-Ma’hadul ‘Alami lil Fikrul Islami. hlm. 94; Marjeh, Maufaq Bani (25 Desember 1996). Shahwatur Rajulul Maridh au as-Sulthan ‘Abdul Hamid ats-Tsani wal Khilafatul Islamiyyah. Darul Bayariq. hlm. 42; Harb, Muhammad (25 Desember 1998). Catatan Harian Sultan Abdul Hamid II. Darul Qalam. hlm. 68. Noer, Deliar (25 Desember 1973). Gerakan Modern Islam di Indonesia 1900-1942. LP3ES. hlm. 242; Suryanegara, Ahmad Mansur (25 Desember 1998). Menemukan Sejarah: Wacana Pergerakan Islam di Indonesia. Mizan. hlm. 227.
16 KH.Moehammad Dahlan, Haul Sunan Ampel Ke-555,halaman 1;
17 Syekh Muhyiddin Khayyat dalam “Durusut Tarekh Al-Islamiy” Juz V, dan Catatan Jarji Zaidan dalam Tarekh Tamaddun Al-Iskamiy, Juz III
18 Menurut Ibnu Khaldun dalam Mukaddimah, Allamah Muhammad bin Abdurrahman ad Dimasyqi dalam Fiqih 4 Madzhab.

Oleh: Abbas Firman al Husaini – Islamic Mint Nusantara

Bismillahirrahmanirrahim.

Penjelasan ini dibuat sebagai jalan untuk mengenali masalah yang sebenarnya dan untuk mendorong muslim di Indonesia yang memiliki keinginan kuat untuk mengamalkan syari’at secara nyata, sebagaimana semestinya, terutama dalam menegakkan kembali Muamalat Islam seperti perdagangan islam, pemerintahan islam, pencetakan dinar-dirham, pasar islam, permodalan islam seperti qirad dan syirkah, fungsi wakaf dan restorasi zakat. Dinar-dirham kini telah dicetak kembali oleh Islamic Mint Nusantara (2000) maka perlu juga kita mengetahui sejarah timbangan dinar-dirham islam ini, mudah-mudahan tulisan ini dapat menambah wawasan kita semua dan menjadi semakin memperjelas apa itu standar dinar dirham yang syar’iy.

Dari Abu Bakar Ibn Abi Maryam radhiyallah anhu, dari Rasulullah Shallallahu alaihi wasalam, bersabda:

“Akan datang masanya ketika tidak ada yang tertinggal yang bisa dimanfaatkan kecuali dinar dan dirham.” (HR. Ahmad bin Hanbal).

Mengenai uang sebagai alat transaksi perdagangan, Syekh besar al-Azhar Muhammad ‘Illisy (1300H) tetap berpegang teguh kepada aturan Allah dan RasulNya, dan beliau mengeluarkan Fatwa hukum Islam (Fikih) bahwa Zakat, tak dapat dibayarkan dengan uang kertas, jikapun hendak menggunakan uang kertas, maka selayaknya nilai uang kertas ditilik dari nilai bahan dasarnya, yaitu kertas, bukan dari angka-angka khayal yang tertulis padanya.

Sebelum manusia mengenal uang mereka sudah melakukan aktifitas jual beli dan tukar menukar barang dan jasa. Kemudian munculah mata uang (an-nuqud) dimana dengan berjalannya waktu manusia mengenal emas dan perak sebagai tolok ukur yang menilai barang dan jasa, emas dan perak memiliki nilai intrinsik maka keduanya menjadi alat tukar atau uang.

Orang-orang Arab sebelum islam terutama quraisy sudah berniaga dengan berbagai negara tetangga dan berbagai tempat, dan di antara mereka telah dikenal timbangan khusus antara rithl, uqiyah, nasy, nuwat, mistqal, dirham, daniq, qirath dan habbah. Mitsqal adalah timbangan dasar yang dikenal luas dikalangan mereka, 1 mitsqal sama dengan 22 qirath kurang 1 habbah, ukuran 10 dirham saat itu sama dengan 7 mitsqal

Kemudian ketika masa Islam datang Rasulullah salallahu alaihi wassalam menetapkan (dengan taqrir, penggunaan) dinar dan dirham tersebut sebagai mata uang. Rasululllah menetapkan timbangan mata uang dinar dan dirham yang telah berlangsung pada masa Quraisy. Dari Thawus dari Ibn Umar, Rasulullah salallahu alaihi wassalam bersabda:

Timbangan adalah timbangan penduduk Makkah, dan takaran maka takaran penduduk Madinah. (HR. Abu Daud dan Nasa’i)

Diriwayatkan oleh Baladzuriy dari Abdulllah bin Tsa’labah bin Sha’ir:

Dinar Hiraklius (Romawi) dan Dirham Persia biasa digunakan oleh penduduk Makkah pada masa Jahiliyah. Tetapi mereka tidak menggunakannya dalam jual beli, kecuali menjadikannya (timbangan) lantakan. Mereka sudah mengetahui timbangan mitsqal. Timbangannya adalah 22 qirath kurang (satu dirham) Kisra. Dan timbangan 10 dirham sama dengan 7 mitsqal. Satu rithl sama dengan 12 uqiyah, dan setiap uqiyah sama dengan 40 Dirham. Dan Rasulullah membiarkan hal itu. Begitu pula Abu Bakar, Umar, Utsman dan Ali.

Saat itu kaum muslim telah menggunakan bentuk cetakan dan gambar dinar Hirakliy dan dirham Kisra pada masa Rasulullah salallahu alaihi wassalam, Khalifah Abu Bakar Shiddiq dan pada permulaan masa Khalifah Umar. Pada masa pemerintahan Khalifah Umar, beliau mencetak dirham yang baru berdasarkan dirham Sasanid dimana bentuk dan timbangannya mengacu kepada dirham Kisra, gambar dan tulisannya bermotif Bahlawiyah dengan ditambahkan tulisan huruf Arab kufi, dengan nama Allah dan dengan nama Allah Rabbku.

Sejarah Timbangan Dinar dan Dirham

Imam Abu Zayd Ibn Khaldun (d. 1406) Umar bin Khattab, radiya’llahu’anhu menetapkan hubungan tegas antara keduanya sesuai berat mereka yakni: “(berat) 7 Dinar harus setara dengan (berat) 10 Dirham” Wahyu Allah menyebut Emas dan Perak serta mengaitkannya dengan berbagai hukum , misalnya zakat, perkawinan, hudud. Sehingga sesuai wahyu Allah, Emas dan Perak mesti nyata dan memiliki ukuran dan penilaian tertentu (untuk zakat atau dan lainnya) yang mendasari segala ketentuannya, bukan atas sesuatu yang tak berdasarkan shari’ah (kertas dan logam lainnya). Ketahuilah bahwa terdapat persetujuan umum (ijma) sejak permulaan Islam dan masa Sahabat serta tabi’in, bahwa dirham yang sesuai shari’ah adalah yang sepuluh kepingnya seberat 7 mitsqal (bobot dinar) emas. Berat 1 mistqal emas adalah 72 butir gandum, sehingga dirham yang bobotnya 7/10-nya setara dengan 50-2/5 butir. Ijma telah menetapkan dengan tegas seluruh ukuran ini. (Al-Muqadimmah)”

Pada masa Abdul Malik bin Marwan telah mencetak dinar Islam dengan timbangan sendiri, sementara dinar Byzantium timbangannya menggunakan satuan mitsqal. 1 mitsqal sama dengan 8 daniq dan satu daniq sama dengan 20 qirath, atau 22 qirath kurang 1 dirham Kisra. Satu mitsqal setara dengan 72 biji gandum (barley) ukuran sedang yang dipotong kedua ujung.

Rasulullah salallahu alaihi wassalam telah menetapkan timbangan ini bagi dinar, dan mengaitkannya dengan hukum-hukum zakat, diyat, nishab potong tangan dalam pencurian, sehingga menjadi timbangan yang sesuai syar’iy bagi dinar, dan dikemudian hari timbangan ini pula yang digunakan sebagai acuan oleh Khalifah Abdul Malik bin Marwan ketika mencetak dinar islam, dan menjadikannya mitsqal.

Dirham memiliki timbangan yang bermacam-macam, saat itu saja dirham Persia saja memiliki tiga macam (timbangan) dirham: al-kibar (besar) dengan ukuran setara ukuran mitsqal atau 20 qirath, al wustha (pertengahan) dengan ukuran setiap 10 dirham sama dengan 6 mitsqal, yaiutu sama dengan 12 qirath dan ash-shigar (kecil) dengan ukuran setengah mitsqal.

Uang perak Sasanid yang dihitung ulang berdasarkan beratnya oleh Rasulullah, sallallahu alayhi wa sallam, yang disebabkan karena perselisihan antara Burairah RA dan Aisyah RA, pada awal hijriah di Madinah sebelum perang Badar, karena terdapat 3 macam dirham Sasanid yang berbeda berat dan ukuran, yaitu: dirham besar 20 qirat, dirham sedang 12 qirat, dirham kecil 10 qirat. Hitungannnya adalah: (20+12+10) : 3 = 14 qirath

Berat dirham menurut Rasulullah adalah 14 qirat atau 14/20 atau 7/10 mitsqal dari berat dinar. Pada masa Khalifah Umar Ibn Khattab RA, di tahun 20 Hijriah dirham standar Rasulullah ini dicetak untuk pertama kalinya dengan motif Sasanid.

Imam al Baladzuriy meriwayatkan dari Hasan bin Shalih bahwa:

‘ Mata uang yang dibuat oleh orang  Persia itu berbeda-beda, ada yang besar dan ada yang kecil. Dirham ukuran besar mereka tetapkan timbangan seberat 1 mitsqal yang sama dengan 20 qirath. Dirham kecil mereka tetapkan timbangannya seberat 12 qirath. Sedangkan dirham yang sedang mereka tetapkan timbangannya seberat 10 qirath atau setengah mitsqal.’

Dirham yang besar mereka sebut dirham baghliy atau as-suud al-wafiyah yang digunakan sebagai standar bagi dirham. Emas seberat 1 mitsqal yakni 8 daniq  dan 1 daniq adalah sama dengan 2 ½ Qirath,  jadi 1 mitsqal  sama dengan 20 qirath. Timbangan ini telah diberlakukan sejak masa Sasanid dan di jaman Khulafa ar-Rasyidin.

Dirham ukuran sedang timbangan beratnya adalah 4.8 daniq adalah sama dengan 12 qirath. Dirham ukuran sedang ini disebut dirham al-jawaraqiyyah yang di ambil namanya dari daerah Jaurakan, tempat pencetakannya

Dirham ukuran kecil beratnya adalah ½ mitsqal dinamakan dirham ath-thibriyyah yang di ambilkan namanya dari daerah Thabaristan (wilayah Iran), tempat pencetakannya. Timbangannya adalah 4 daniq, yaitu sama dengan 10 qirath.

Setelah Islam datang maka ditetapkanlah kewajiban zakat atas perak, yaitu setiap 200 dirham zakatnya adalah 5 dirham. Dirham yang setiap 10 kepingnya berbeda-beda, dinilai seberat 7 mitsqal, sehingga dikenal dengan sebutan timbangan tujuh (waznuh as-sab’ah) yaitu timbangan untuk dirham ukuran sedang. Hal ini dilakukan setelah menyatukan timbangan qirath yang berlainan antara dirham besar, sedang dan kecil. Jumlah berat timbangan dari ke 3 macam dirham ini dibagi 3, sehingga berat rata-ratanya adalah 14 qirath, yaitu 6 daniq yang setara dengan berat 50 2/5 biji gandum ukuran sedang yang sudah dipotong kedua ujungnya, ukuran timbangan ini sama beratnya dengan 4200 biji khardal, inilah dirham syar’iy yang jadi standar untuk hukum zakat dan diyat.

Timbangan inilah yang dikenal dan dipandang sah pada masa Rasulullah salallahu alaihi wassalam lalu di masa Khalifah Umar al-Khattab ditetapkan kembali beratnya dengan daniq dan qirath, kemudian pada masa Abdul Malik bin Marwan timbangan itu pula yang dipakai untuk mencetak dirham islam setelah dirham Persia tidak berlaku dan lalu pada masa Khalifah Umar bin Abdul Aziz, beliau mengkoreksi Dirham masa Khalifah Abdul Malik bin (99 – 101 H) dengan perkataannya bahwa dirham baru buatan Abdul Malik bin Marwan bobotnya kurang yaitu 7/10.5 mitsqal, tidak sesuai dengan wazan sab’ah 7/10 mitsqal (disebutkan dalam kitab Adh-Dharaib Fi As Sawad, hal. 65). Dari perkataan Umar bin Abdul Aziz dapat diartikan bahwa 7 mitsqal = 10,5 x 2.97 gr = 31,1 gr = 1 troy ounce (baca juga FATWA Standarisasi Berat dan Kadar Dinar Dirham)

Dengan mengetahui perbandingan 7/10,5 dari Umar bin Abdul Aziz maka didapat berat 10 dirham (perak murni) = 31,1 gram, maka bisa dihitung berapa berat 1 Dinar (emas murni atau dzahab) adalah 31,1 gram : 7 (mitsqal) = 4,4428571 gram. Alhamdulillah.

Kemudian hari ini dari hasil peneletian sejarah mengenai pengetahuan tentang timbangan-timbangan dinar emas, dirham perak dan ketentuan berbagai macam ukuran dapat dimungkinkan setelah ditemukannya mata uang kuno seperti dinar Byzantium, dirham Kisra, dinar dan dirham islam terutama yang dibuat pada masa Abdul Malik bin Marwan yang didasarkan kepada timbangan dinar dan dirham yang syar’iy.

Koin-koin kuno tersebut disimpan dan tersebar diberbagai tempat kemudian dikaji berat timbangannya dan diteliti secara cermat dan akurat antara yang satu dengan yang lainnya. Beratnya sama dengan solidos yaitu mata uang emas yang  berlaku di Byzantium, sama dengan timbangan berat drachma Yunani, yang juga mengacu kepada timbangan Byzantium, solidos.

Timbangan Dinar dan Dirham Islam Standar Nabawi

Berdasarkan sumber sejarah timbangan kaum muslimin dan masa sebelum islam makaIslamic Mint Nusantara (IMN) kini telah melakukan penelitian kembali terhadap ukuran berat dan kemurniaan yang mengacu kepada ukuran masa Rasulullah dan tiga generasi awal islam seprti yang telah dijelaskan di atas, maka kami dengan ijin Allah mencetak kembali Dinar-Dirham Islam dengan spesifikasi standar Nabawi tersebut

Timbangan Dinar dan Dirham Islam Standart Mitsqal terhadap Troy Ounces, Grain dan Gram terhadap dinar dirham Islam yang telah dicetak hari ini oleh Islamic Mint Nusantara (IMN) bukan hal yang baru, melainkan sudah ada dalam sejarah timbangan kaum muslimin dan masa sebelum jauh sebelum islam (lihat Kajian IMN yang berjudul Standarisasi Ukuran Dinar Dan Dirham Islam Dalam Perspektif  Sejarah dan Fikih Islam)

Setelah mengetahui standar Nabawi atau OMS (Open Mitsqal Standart) tersebut, maka dapat juga kita temukan ukuran-ukuran berat lain pada masa awal islam ini dalam  satuan gram pada masa ini, penulisan umum dalam satuan gram biasa dilakukan dua digit atau satu digit di belakang koma, dikarena timbangan umum biasanya adalah dua digit atau satu digit di belakang koma.

Dibawah ini kami memamparkan ukuran-ukuran berat pada masa islam awal yang di aplikasikan dalam satuan ukuran berat gram hari ini, sebagai berikut:

Timbangan 1 dinar beratnya adalah 1 mitsqal dan mitsqal adalah standar timbangan seluruh mata uang, maka dengan mengenal ini maka kita akan mengetahui dengan mudah timbangan berat dirham, daniq, qirath, habbah yang dibandingkan dengan mitsqal.

1 mitsqal = 4.4432 gram setara dengan 8 daniq, maka timbangan 1 daniq emas dalam satuan gram adalah 4.4432 gram berat 1 mitsqal dibagi dengan 8 daniq = 0.555 gram, berat 1 daniq.

1 mitsqal = 20 qirath, maka berat 1 qirath dalam satuan gram adalah 4.4432 gram berat 1 mitsqal dibagi dengan 20 qirath = 0.222 gram, berat 1 qirath.

1 mitsqal sama beratnya dengan timbangan 72 biji gandum, maka timbangan 1 biji gandum dalam satuan gram adalah 4.4432 gram berat 1 mitsqal dibagi berat 72 biji gandum = 0.0616 gram, berat emas sebesar biji gandum, yang sama dengan berat 83.3 biji khardal.

1 dirham sama dengan 7/10 mitsqal, dan tiap 10 dirham sama dengan 7 mitsqal, maka berat timbangan 1 dirham dalam satuan gram adalah 4.4432 gram berat 1 mitsqal x7/10 = 3.1103 gram, berat 1 dirham.

10 dirham yang timbangan beratnya 7 mitsqal, timbangan berat 10 dirham dalam satuan gram adalah 10 dirham x 3.11 gram berat 1 dirham = 31.103 gram, berat timbangan 10 dirham

atau 7 mitsqal sama dengan 10 dirham, maka timbangan berat 7 mitsqal dalam satuan gram adalah 7 mitsqal x 4.4432 gram berat 1 mitsqal = 31.103 gram, timbangan 7 mitsqal.

Berat 1 dirham sama dengan 6 daniq , maka berat 1 daniq perak dalam satuan gram adalah 3.1103 gram berat 1 dirham dibagi dengan 6 daniq = 0.518 gram, berat  1 daniq perak. (*daniq telah dicetak pertamakali secara akurat oleh Islamic Mint Nusantara)

1 uqiyah yang digunakan untuk menimbang dirham itu sama dengan 40 dirham, maka timbangan perak uqiyah dalam satuan gram adalah 3.1103 gram berat 1 dirham x 40 dirham berat 1 uqiyah = 124.412 gram, berat 1 uqiyah perak

Timbangan-timbangan ini adalah di masa sebelum islam, dan Islam  mengakui semua jenis mata uang tersebut, dan mengakuinya penggunaannya sebagai alat tukar (pembayaran) yang berlaku dan beredar di tengah tengah masyarakat, sekaligus dijadikan sebagai standar bagi nilai barang dan jasa, semua ini adalah merujuk kepada  timbangan penduduk Makkah.

Sebagaimana dalam sebuah riwat disampaikan Rasulullah  salallahi alaihi wassalam: ‘Timbangan adalah timbangan penduduk Makkah’ (HR. Abu Daud dan Nasa’i)

Jadi dari penjelasan sejarah di atas kita dapat mengambil pelajaran mengenai awal mulanya timbangan dinar dirham Islam itu berasal dan apa kaitannya dengan hari ini, lebih jauh kita jadi bisa mengerti sekarang bahwa standar dinar dirham islam bukanlah kepemilikan atau klaim dari seseorang, kelompok atau organisasi tertentu. Dengan menyadari hal ini, maka marilah kita berlomba-lomba dalam amal kebaikan dalam persaudaraan Islam. Dinar Dirham IMN dicetak langsung oleh seorang amir yang mengawasi langsung hal tersebut. Sedangkan mengenai keterkaitan otoritas dinar dirham yang telah dikenal luas di Indonesia dalam hal ini adalah Kesultanan di Nusantara, yang kini diteruskan oleh para keturunannya bersama muslim yang mengenal jalan ini.

Demikianlah tulisan ini dibuat untuk mengembalikan ukuran berat dan timbangan dalam islam yang akan berguna dalam mu’amalat islam di Nusantara dan dunia, semoga Allah menambahkan kekuatan kita kepada kita semua untuk meninggalkan sistem riba dan masuk kedalam islam secara kaffah. amin

Daniq (1/6 Dirham) of Islamic Mint Nusantara (back side). 240410

Dinar, Dirham and Daniq of Islamic Mint Nusantara. 240410

ASSALAMUALAIKUM ALL. Allahukabar, Subhanallah! To all Muslim Indonesia and muslim every where in the world.

Bismillahirrahmaniirrahim, all praise belong to Allah and salam Shalawat to our beloved rasullullah salallahu alaihi wassalam

IMN  introducing the fine quality details, mint mark, sharpness and depth of Daniq (1/6 Dirham), its the first mint of fine quality Daniq in the world that ever produce by Islamic Mint Nusantara for muslim everywhere. so what are you waiting for, leave riba today! insyaallah

DANIQ (1/6 Dirham) of Islamic Mint Nusantara (2000)
Fineness: Fine Silver
Dimension: 13 mm
Weight: 0.4958gram

You can start to order now, please contact to:

DINARFIRST NUSANTARA
As’ad Nugroho
Mobile: +6281808872081
Email: support@dinarfirst.org

In 2008 Islamic Mint Nusantara decided to change the calligraphic in the back of  both coins by adding the hallmark of  capital letter IMN and the flower pictogram. This particular works for making the dinar-dirham in Indonesia and the whole process of designing the coins is becoming a distinctive history for muslim in Nusantara today,  and there is a lot of stories behind the journey of this two coin in Nusantara, because is not only about the coins itself, its about the deep meaning of the dien behind that coins or we can say we want to establish the dien (ad dien al-muamalat) we want to get rid the riba from our life, thats why the purpose of Islamic Mint Nusantara as sovereign mint for muslim in Nusantara become great importance to support and establish among us. Bismillah.

We donating this design works (mecca-madinah) as a wakaf to the muslim who adopting this coinage design artworks . Alhamdulillah. May Allah increase the strenght and barakah for the people who establish this mint, may Allah give all victory to the muslims today and the near future. Hasbunalllah wanimal wakil nimal mawla wanimal nasir, Masyaallah la quwatta ila billah. Allah.

Emas telah dikenal dalam berbagai peradaban manusia dan digunakan untuk berbagai keperluan antar lain yang paling umum saat ini adalah perhiasan, berbentuk koin emas, industri elektronik, kedokteran atau berbentuk lantakan yang disimpan. Dengan melihat perkembangan dinar emas di Indonesia perlulah kita memahami pengetahuan sekitar emas yang kami tulisakan dibawah ini

Karakteristik fisik dan kimia emas
Simbol kimia emas : Au
Nomor atom : 79
Berat atom :196.967
Berat jenis : 19.32
Daya rentang : 11.9
Titik lebur : 1063 derajat
Kekerasan (brinell) : 25
Keberadaan emas pada kerak bumi : 0.005 bagian per juta
Produksi tambang terestimasi : >100.000 ton sejak dumunculkan

Berat dan Ukuran
1 troy ons : 31,1034 gram
1 troy ons : 480 grain
1 troy ons : 20 punt
1 troy ons : 1,0971 ons avoirdupois (Amerika)
3,75 troy ons : 10 tola (India)
6,02 troy ons : 5 tael (Cina)
32,15 troy ons : 1 metrik ton (1.000 kg)

Untuk dijadikan brang perhiasan, logam mulia perlu dilebur dengan logam lain karena logam mulia, khususnya emas, memiliki sifat yang sangat lunak. Tujuan dari peleburan adalah agar barang menjadi lebih kuat atau untuk menghasilkan warna tertentu sesuai kebutuhan.

Sebagai logam mulia yang lunak maka untuk kepentingan membuat perhiasan emas pun jelas perlu dilebur dengan logam lain. Dalam proses peleburan emas dengan logam lain, kita dapat melihat adanya tiga fenomena utama, yakni perbedaan warna, perbedaan nilai karat, dan ongkos pembuatan.

Perbedaan Warna
Hasil perpaduan emas dengan logam lain akan menghasilkan warna yang berbeda-beda, contohnya adalah sebagai berikut:
Emas Merah: emas murni+tembaga
Emas Kuning: emas murni+perak murni
Emas Putih: emas murni+timah sari + nikel + perak murni
Emas Hijau: emas murni + perak murni + kadmiun + tembaga
Emas Biru: emas murni + besi
Emas Jingga: emas murni + perak murni + tembaga
Emas Coklat: emas murni + palladium + perak murni
Emas Abu-abu: emas murni + tembaga + besi
Emas Ungu: emas murni + alumunium

Perbedaan Nilai Karat
Peleburan emas dengan logam lain dengan sendirinya akan menghasilkan perbandingan kuantum (perbandingan jumlah logam). Perbandingan ini lazim disebut dengan istilah karat. Perbandingan campuran ini memiliki kisaran antara 1 karat sampai 24 karat. Dengan demikian, untuk melihat seberapa besar kemurnian emas yang terkandung, kita dapat mengetahui nilai dari karatnya. Berikut ini adalah jumlah kandungan emas yang dilebur dengan logam lain dalam nilai karat:

24 karat: 24 bagian terdiri dari emas murni.
23 karat: 23 bagian  emas murni+1 bagian dari logam lain.
22 karat: 22 bagian emas murni+2 bagian dari logam lain.
21 karat: 21 bagian  emas murni+3 bagian dari logam lain.
20 karat: 20 bagian emas murni+4 bagian dari logam lain.
19 karat: 19 bagian emas murni+5 bagian dari logam lain.
18 karat: 18 bagian emas murni+6 bagian dari logam lain.
17 karat: 17 bagian emas murni+7 bagian dari logam lain.
16 karat: 16 bagian emas murni+8 bagian dari logam lain.
15 karat: 15 bagian emas murni+9 bagian dari logam lain.
14 karat: 14 bagian emas murni+10 bagian dari logam lain.
12 karat: 12 bagian emas murni+12 bagian dari logam lain.
10 karat: 10 bagian emas murni+14 bagian dari logam lain.
8 karat: 8 bagian emas murni+16 bagian dari logam lain.
6 karat: 6 bagian emas murni+18 bagian dari logam lain.

Karena emas dikenal dan diakui nilainya secara intrinsik di dunia mana ada kadar kemurnian Emas menurut standar umum yang berlaku di dunia yang perlu anda ketahui:

• Emas 24 karat adalah emas murni (99.99%)
• Emas 22 karat memiliki komposisi 91.7% emas,  dicampur bahan lain 8.3% (biasanya perak), ini adalah standar umum untuk kadar yang digunakan oleh koin dinar-dirham Islamic mint Nusantara dengan berat menggunakan standar masa Khalifah Abdul Malik dan Khalifah Umar al-Khattab
• Emas 20 karat memiliki kompoisis 83.3% emas
• Emas 18 karat memiliki komposisi 75% emas
• Emas 16 karat memiliki komposisi 66.6% emas
• Emas 14 karat memiliki komposisi 58.5% emas
• Emas 9 karat memiliki komposisi 37.5% emas

We are welcome to all muslim jamaah in Nusantara such as Indonesia, Malaysia, Singapore, Brunei, Phillipines, Thailand, Burma for developing your own coins , which is starting from concept, design development, the calculation, dies development, metalurgi, profile detail development up until the production of the coins. Please contact us at: info@dinarfirst.org or call +6281808872081

We as muslim should support IMN to continuing this important dawa, we are inviting  all muslims everywhere to contributing their wealth as a wakaf to Baitumal Nabawi (BAITUNA) for support IMN to growing and expand as a first sovereign mint in Nusantara. All of the donation will be recorded and publish. If you have any further question please email to info@dinarfirst.org or

Koin Dinar 22K/91.6) dan Dirham (999) Islam standar lama produksi IMN.

ISLAMIC MINT NUSANTARA – PELOPOR  PENCETAKAN DINAR DIRHAM PERTAMA UMAT MUSLIM DI NUSANTARA (SUPPORT YOUR MINT)
Seperti di ketahui bersama Pencetakan Dinar-Dirham dan sosialisasinya telah berjalan selama 13 tahun (1999) yang di mulai oleh tiga muslim dari Nusantara yang mendirikan Islamic Mint Nusantara atau IMN pada tahun 2000, dengan ijin Allah hari ini pada tahun 2008 IMN telah mengerjakan sendiri pencetakan Dinar-Dirham ini di bawah seorang Amir muslim di Nusanatara, IMN memulai adalah pelopor Pencetakan Pertama Dinar-Dirham Mandiri berbasis wakaf Di Nusantara, IMN bukan bertujuan bisnis atau usaha, ini adalah peran aktif dalam penyediaan koin dinar-dirham di Nusantara dan dunia yang harus di dukung oleh setiap muslim dan pimpinan jamaah muslim yang telah mengerti pentingnya urusan ini, agar kita semua dapat secara bersama meninggalkan sistem riba yang dilarang dan dibenci oleh Allah dan rasul-Nya dalam al-Quran. Bismillah

Dengan biaya produksi yang efisien dan tentunya dengan kualitas cetak terbaik dari IMN maka di anjurkan masyarakat untuk segera memilikinya, yang bisa didapatkan pada jaringan Kiosk Dinarfirst dari Dinarfirst Nusantara, Islamic Mint Nusantara berperan aktif mendorong kembalinya model masyarakat muslim berlandaskan al-Quran dan Sunnah dengan penerapannya yang secara bertahap akan mengembalikan kekuatan politik muslimin di Nusantara. Ini adalah bagian penting dari muslim yang harus didukung dan dikerjakan bersama dalam persaudaraan muslim.

STANDAR NABAWI UNTUK KOIN DINAR, DIRHAM  ISLAM DARI ISLAMIC MINT NUSANTARA (update)
Islamic Mint Nusantara kini telah memulai STANDAR BARU Dinar Dirham Islam sebagai koin-koin utama muslim antara lain koin pecahan 1 Dinar 24K (4.44 gram), 1/2 Dinar (2.22 gram) , 1 Dirham (3.11 gram) dan 1 Daniq (1/6 Dirham), 7 Dinar (31.103 gram/ 1 Troy Ounce) dan 10 Dirham (31.103 gram/ 1 Troy Ounce) ini berdasarkan kepada FATWA IMN yang mengkaji ukuran tradisional dinar-dirham selama masa permerintahan kaum Muslim dari masa Sayyidina Umar ibn al-Khattab ra dan Khalifah Abdul Malik (76H) yang kemudian dikoreksi oleh Khalifah Umar bin Abdul Aziz , silahkan baca disini detailnya disini. Hari ini IMN telah mengeluarkan koreksi standar berat dan karat sebagai STANDAR BARU DUNIA yang disebut sebagai Standar Nabawi atau OMS pada awal bulan Januari 1432H yang sesuai syar’i dan fikih islam.

Dengan hadirnya standar baru IMN (NABAWI)  Dinar (24K) Dirham Islam menjadi bagian penting di wilayah Indonesia (Nusantara) dan dunia,  dengan semakin tinggi kadar atau kualitas koin tersebut maka itu mencerminkan kekuatan daulah atau kepemimpinan wilayah yang terkait dengan muamalat, DINAR adalah emas murni (dzahab atau disebut 24K) . Jadi Dinar (emas murni/dzahab) dan Dirham (perak murni) bukanlah sesuatu yang baru bahkan telah digunakan dari masa sebelum islam dan alhamdulillah kini Dinar-Dirham Islam Standar Nabawi ini segera dihadirkan kembali di Indonesia dengan dilakukannya pencetakan oleh IMN. Koin bimetal dinar emas dan dirham perak telah dikenal di negara manapun baik dulu maupun kini, telah dikenal di seluruh dunia selama berabad-abad, mari kita gunakan kembali dinar-dirham. Kami juga menyarankan muslim untuk menggunakan Standar Nabawi (IMN) tersebut yang sesuai syar’i dan fikih Isam.

Dinar-Dirham Islam adalah ukuran keadilan dan menjadi bagian penting dari muamalah dalam islam, untuk mentaati Allah dan rasulNya dalam memerangi riba yang telah merusak kehidupan muslim hari ini khususnya dan masyarakat dunia pada umumnya. Ini adalah pernyataan penting untuk kita muslimin di Nusantara dan dunia, yaitu penting kita untuk kembali menggunakan emas dan perak, sebagai harta yang nyata dan ini adalah jalan untuk muslim secepatnya meninggalkan sistem riba (kapitalisme) dalam mentaati Allah dan rasul-Nya.

Emas dan Perak sebagai harta disebut dalam al-Quran dan di contohkan oleh Rasulullah salallahu alihi wasallam dan Sahabat ra. Emas adalah logam mulia dan nilainya tak tergantung pada bangsa maupun ekonomi manapun. Nilainya hakiki dan karenanya handal. Sejak masa Rasulullah hingga hari ini nilainya stabil, seekor kambing seharga kurang lebih 1 Dinar dan seekor ayam seharga kurang lebih 1 Dirham. Nyaris tidak ada kenaikan harga (inflasi) selama lebih dari 1400 tahun dalam dinar-dirham.

Semoga Allah menambahkan kekuatan dan keteguhan hati kepada kita semua untuk dapat segera meninggalkan sistem riba dan jug secara bersama-sama membangunan kembali muamalat Islam dalam persaudaraan sesama muslim. Amin

Dengan telah beredarnya dinar-dirham di Nusantara maka secara bertahap ini akan mengembalikan kekuatan ekonomi dan sistem politik Islam, setiap jamaah-jamaah islam di Nusantara harus secepatnya mentransformasikan dan menyatukan kegiatan dien islam dan kesejahteraan masyarakat, yang didukung oleh keuangan dari kegiatan perniagaan yang tak terpisahkan ini, menyatunya berbagai fasiltas publik dalam sistem wakaf yang sudah ada, seperti kembalinya di jalankannya pasar-pasar terbuka (suq), gudang penyimpanan, paguyuban pekerja ahli, perpustakaan, bengkel, restoran, dapur umum untuk kaum miskin dan para musafir, pertokoan, apotek, hotel, sarana pemotongan hewan, perkebunan, masjid, madrasah, penginapan, klinik, rumah untuk anak yatim, instalasi air, bahkan tanah pemakaman, pabrik roti, taman dan kolam renang, bengkel, toko-toko.

Kelebihan dari kegiatan perdagangan islam ini secara bersamaan dikembalikan lagi dan digunakan untuk membiayai berbagai layanan sosial yang diberikan kepada publik yang terus berkesinambungan. Inilah sistem kesejahteraan muslim yang akan berlangsung hingga akhir zaman, dengan kembalinya dinar-dirham artinya kembalinya di amalkan tiang zakat (mal) sesuai al-quran dan sunnah, kembalinya fungsi wakaf, kembalinya seluruh bangunan islam.

Demikianlah semoga Allah menggerakan hati hanya karena cinta kita kepada Allah dan Rasulullah salallahu alaihi wassalam dalam melakukan dawa dan jihad fisabilillah nyata ini untuk mengembalikan model keuangan Islam yang mandiri dalam perdagangan islam yang berdasarkan model wakaf dan sistem politik yang kuat berdasarkan al-quran dan sunnah sesuai yang dengan contoh ilmu dan amal yang telah berjalan di Madinah al-Munawwarrah. amin Hasbunallah wanimal wakil. Masyaallah la quwatta ila billah.

Besuk yen kali wus ilangkedunge, pasar wus ilang kumandange, wong wadon wus ilang wirange. Mongko enggalo topo lelono jajah desomilang kori, ojo ngasi bali sak durunge patang sasi, entuk wisik soko sang hyang widi