Mufti Bosnia - Thailand Halal Assembly 2019 Keynote Speech (Transcribed)

Photo session with Bosnian Mufti after his keynote speech at BITEC, Bangna, Bangkok Thailand with representatives from Pakistan and the MC. 

Transcribe =Start= 

I am honored by the invitation of the chairman of this great conference in Thailand, Winai Dahlan, who invited me together with my friends Asad, who is praising me all the time, so i have to praise him as well so. Because if somebody gives you favor, you have to give him back. So, let me now shift your mind, probably to a different area of reflecting on the idea of halal. We have heard about the regulations, and the laws, the mutual understanding and the relationship state-state and so which is something that we, as a spiritual theorist appreciate very much, but if you don't have in your mind what is in the paper, the paper does not help you. So, before we get to the idea of the regulation  and laws, they have to see what is in our mind. I must say that these conference in Thailand with this title of, algorithmic touch...

This conference in Thailand of a algorithmic, touch means very much. Because this remind me on the great Muslim scholar, Muhammad Ibni Musa al-khawarizmi, who initiated the idea of algorithm in 820 by milad in baghdad when he was the head of the department of baytul hikmah in Baghdad. There was three areas (at that time offered in baytul hikmah): geography, astronomy and mathematics. This algorithm is from his name, ‘al-Khawarizmi’ which was Latinized like Ibni Rusyd to 'Averrose'  and Ibni Sina to ‘Avicenna’ because they  they in the west, do not like any Arabic origin name which associated to cultural civilization goodness. This is why I suggested to them that they (should) change the name ‘Osama Bin Laden’ to ‘Smith’.  They did not want to change the name Osama to 'Smith'. because Osama associated with terrorism. But, 'Avicenna' Ibnu Sina is associated to medicine culture, and al-khawarizmi is associated to algebra and (eventually become) algorithm. But I dont have the time to spend too much on that but I just want to have remind you on the book that is based (of what) algorithm. Muhmamad Ibni Musa wrote which is called: al-kitab al-mukhtasarfi hisab al-jabbar wa al-muqaballah. This is a, let say, small concise book on the calculation of al-geber (algebra) completion and based on that I was inspired to offer you a different translation of halal and haram as you know from us, the muftis. We usually translate halal as lawful something, and haram as unlawful. Which is correct. But I think based on that,  algorithm, and algorithm means what? It means solving the problem step-by-step. This is what algorithm means.  You go step-by-step until you come to the final solution.

So, halal is rooted, you know (etymologically) in the Arabic language has; each words has three roots and halal is mainly (consisted of) with 3 letters, some roots which is ha-lam and lam. Which makes (to the derivation of the word) tahlil. What tahlil means in Arabic? It means analysis. (It means) you analysis something, right? To analyse something it means  you are using algorithm methodology. So, but halal means, something else. It means haram and haram means in Arabic a women for example, and (other means) harm al-syarif, means in the Makkah, the surrounding (area) of the Makkah. So, the halal can be translated as touchable, why? Haram means untouchable, it is haram to touch a women which is not halal to you. So this is haram, okay? Haram mal is untouchable -which as again, corruption when in Islamic law principle, you cannot touch what doesnt belong to you. This is haram. And halal is touchable. So, when you see Halal is more in the world (abundance) than haram because  in Islamic law/principle, you (might have) heard that: aslu asyiai ibahah the principle are all things are touchable except those which are not touchable.

So from Thailand, to the further conference of halal, I recommend that this algorithm methodology, we use as official language/methodology meaning, in halal (matters) we go step by step until we come to the final solution. And this is are what you are doing. So, this title, I don’t know who invented or get this idea I really appreciate that and I praise him and congratulation. This the idea of halal. Algorithmic touch! And I would encourage you to translate halal not anymore to lawful. You know, lawful it means so many things. You translate (halal) as touchable. Halal, is everything that is touchable. And that you can touch, that you can taste, that you can enjoy, that you can feel good about because you have halal friends, halal women, halal food, halal mal. Everything that is halal is touchable you know, you got the sense of touch with it. And haram is everything what is untouchable; you cannot touch what doesnt belong to you. So, this is haram. Pork is haram because is untouchable, you cannot touch this, and so on. So, if you want me, then, to define you further, what is halal, I hope you remember, together with this algorithmic touch,this is a new step, a new idea in halal. This is great, this is great.

Now, let me then make comparison.

There is one hadith of the prophet (SAW). It is disputed, some say it is not hadith mutawatir but, whatever. All those who believe in the mind they quote this hadith as a representative of the usefulness of mind. You know, in hadith there is the idea of sanad or this methodology  - method of proving whether one hadith right or wrong. Now, when we come to the science, and we know the Muslim invented the science even for the West. But unfortunately by time we lost these minds, we did not inherit them. One of this great mind in history is Muhammad Ibni Musa al-Khawarizmi. We lost this mind.  And it has been stolen from us in the west. And this how they made  the computers that we are using (today based on the algorithm), this is from algorithm. This is the idea of alkhawarizm. This is the idea that came from the Muslim mind.  But somehow, we lose this mind. And all this people who believe in mind as the prophet, and because there are muslims who are praising the mind all time, saying this is god’s gift we should appreciate the mind, but unfortunately Muslims are praising the mind but they dont know how to use the mind to cover or to control the world. You know who is controlling today the world? (There are) To people, the one who using the mind. The Muslims praising the mind, but they dont know how to used the mind, that God has given! On the contrary, they are giving the minds to other civilization, to other cultures! You have great muslim individual in the world, the great mind, the best mind, but they not (being)by the Muslim. (Instead) they are used by other organisation, as you know. Now, these great Muslims who believe in mind  they are aligned in one hadith which I like very much:

العَقلُ نورٌ فِي القَلبِ، يُفَرِّقُ بِهِ بَينَ الحَقِّ والباطِلِ

The mind is light in the heart, that is capable to distinguish right from wrong.

And do you know what is Light? Allah nuurun fissama wa tiwal ‘ardh
God is the light of the heaven and the world. So, if the mind is the light is the haqq, we all possess the light of god, who is the Light of the heaven and the earth, as you know. Now, let me compare this hadith to the idea of halal. So, if you asked me what is halal, I will make paraphrase this hadith, and say:

الحلال نور في النفس يفرق بين الحق والباطل

Which means: halal is light in your soul/spirit, so that you can distinguish the different what is healthy food from unhealthy food, from healthy production on unhealthy production, touchable production from untouchable production.

And in order for you to develop this, I would like you to remember very interesting facts.
You know, that after Quran, we have the hadith. These are Sunnah. These are two sources of Muslim knowledge. And the third source of knowledge is your mind experience. Now we know about the Quran. There is no dispute about al-quran. We have six books, that are recorded sunnah, as you know, one of those who collected the collection these six is: Abu Dawud and he named his book as ‘sunan’. He collected 4,800 hadith in (his) sunan. After he collected, and finished his book, he said to his friend” “You know, (when) you look to this book (sunan), thhis is 4,800 hadith.” And they (his friend) said: “Yes.” (Abu Dawud continues) “And you know, there are only 4 hadith that contain all this 4,800 hadith. “Do you want to know which hadith?” They said, “Yes”.

1- innamal a'mal binniyat: The action and your deeds are measured by your intetion. And this halal business measures is measured by our intention. What we do want to achive in this halal business? Is it only money? Is it only profit? Or we want to achieve something which is beyond this?  And that (would be the spreading) the message of Islam. I believe in friend that he want to do so, this is what we learned from the Ottomans anyway, in Bosnia. The wanted to spread Islam, right?. The idea of halal. And oh, my friend Asad  and my dear host, Winai this is why I came from Bosnia to you, Thailand except I did not taste yet the durian, I hope I will get it.

2- Minhisnil Islamil mar’i, tarkuhu ma ya ya'ti: What is good in Islam in a man, that is he is not interfering things do not touch him.   leave alone thing that you have nothing to do with it.

3- Maa kanaal mukminu mukminan hatta yardha li akhiihi ma yardha linafsihi: And Muslim is not a believer until he wish to his brother what he wishes to himself. This is what we need to look my brother and sister into the ummah today. Do we apply this hadith? If we apply this hadith, the Muslim ummah will be on the top.

4- Alhalal bayyinun wal halala bayyinun wal haramu bayyinun wa ma bayna huma umur mutasyabihat: the halal, touchable things are clear, and untouchable haram are clear and there is in between that which are suspicious. So, please leave this thing that are not clear to you. And you know, grand son of the great muslim scholar Ibni Jauzi - syamsudin mir atu zzaman. Said, we should add the fifth hadith. He said this hadith: al-muslimu man salima muslimu min lisanihi wa yadihi: A real muslim is the one who is saved from another muslim by his tongue and by his hand. So, I hope I can summarize like this.

We are now entering the stage of algorithmic touch of halal, congratulation. This is new achievement. It means that we have step by step reach the world by the concept of halal. From Thailand, Malaysia, Indonesia, Asia, Turkiya and of course my Bosnia. And, my dear brothers and sisters. Things are very simple. Don't complicate  life. Don't complicate religion. Remember these four hadith, and you will be saved.

And thanks to Abu Dawud for his sunan, after I read this recently, I said: Now, if I apply all this 4 hadith, then I am really Muslim and I also halal observant.

So, may God Make you Halal, make you enjoy eating your halal food.

Assalamualaikum wbt.

Transcribe =End=

Food and Safety: Until Qiyamah Do Us Apart

Assalamua'alaikum wbt.

Merhaba. It has been a while. Well, my friend (Dr Syuk) has posted very inspiring blogger post, and here I am. (peer pressure, lol) 

I know...the title is a little bit exaggerate. But, it's true. Food safety is vital element when we come across food.  We love food. We want good food. We need food. Food is essential for our physiology need as well as spiritual need. Therefore, keeping our food safe is so fundamental to ensure the public health is at stake. The question is, who's responsibility is that? Everyone. I mean, everyone in whole supply chain. The farmer, the manufacturer, the transporter, the retailer, the consumer, and above all - the authority. 

Well, what about Islam? Does Islam particular in food safety? What stand does Islam has to offer? Its simple. Every Muslim would know that - halalan toyyiban is the central principle in dietary law. The halal element or 'permissible' refers to the permitted by the syari'a (law), whereas, toyyiban or simply toyyib refers to the complementary elements such as the quality of food, the health benefit, safety, hygienic and other qualities that completes the food as a wholesome treat. There, a safe food fulfill the element of toyyib. 

The prohibited things (in this case food) is actually accounted for very limited number of things in Islam. It is not that much as some people might think it is. It means,  other than that, is HALAL (yes, you name it). No worries. I guarantee. This is because everything else which is not mentioned in al-Quran nor al-hadith falls under maxim: al-aslu al-ashiya' al-ibahah (everything is permitted by default). Well of course, unless it has harmful effect towards health like poisonous or intoxicant it is forgiven by The Lawgiver (Allah swt)!

Where was I?

Oh, back to the food safety. As the concept suggest, toyyiban is the integral part of the whole Islamic dietary law. We are not require just to seek for halal food but also toyyiban, because it is mentioned in Surah Al-Baqarah verse 168. A safe means, it is free from contaminants, be it physical (like glass shards), chemical (for example, cleaning agent) or biological (this is the most common and dangerous one, and it could be deadly such as Botulism). Keeping food safe is in accordance to the objective of Shariah (maqasid al-syariah) is to preserve life.  (...start to think I should stop writing now, may be I could write as high impact article, not a blog post lol). 

Anyway. 

The point is, I was attended food safety training by Ministry of Health Malaysia (MOH) last week. It is a very interesting experience to have collaboration with international community as well as local. I learn a lot from those people - whom I call expert. Some of them are the QC/QA, manager, consultant, and food industry key person. But all of them are very humble and helpful. Let's talk about Jean. It happened to be that I was assigned as a team (because training is mostly practical session) with this guy - Jean from France. Another team mate was Vietnamese. 

Interestingly, both of them are from the same establishment. This fellow Vietnamese is quite particular in every wording used for our presentation material. It is good to know, maybe this is how industry works. No jargon. Everything must clear and easy to understand. Sometime, this fellow Vietnamese argue with this French guy even we are actually in the same group (haha). However, it is good to see how professional they are to come into conclusion from the argument (respect). But, I always agree with Jean because almost all of his points seems to me sensible. Oh well. The thing is, it is a great opportunity to work with these people.  

Enough talk (I mean read). Here's some picture. (woha!)

Me explaining the food process flow. We chose Fresh Orange in Crate! It seems simple, but there's a lot of new idea came out from it. Next to it is the mitigation strategy. In food safety, GMP and HACCP is the system applicable. Left side, is Jean from France. 

Food safety is a holistic process, starts from rawmet (they call it, refers to raw material), processing, packaging, storage, and transportation. New information to me, one of the instrument that is used by manufacturer for physical contamination is the metal detector. But the instrument could cost $4000 to put in inventory. Ensuring food safe is not something that should be taken lightly. 

Well, too bad. That's all folks, for today post. Thank you for coming by. See you again, and have a nice day. 

Falasi dalam Argumentasi

Sebagai mana yang kita tahu, para ulama falsafah Islam menyebutkan manusia diertikan sebagai 'hayawan natiq' yang bermaksud 'makhluk yang berkata-kata'. Lebih dari itu, manusia merupakan satu-satunya ciptaan Allah SWT yang memiliki 'aql, justeru punyai kapasiti untuk menimbang di antara yang baik mahupun buruk. Dalam penegakan hujah atau argumentasi, seni atau disiplin ini dapat ditelurusi sejarahnya bermula daripada Tamadun Greek. Tokoh-tokoh pemikir atau filosophia ini menjadi rujukan seluruh pengkaji mengembangkan lagi ilmu kalam. Saat kedatangan Empayar Islam ke pentas dunia memperlihatkan keterujaan dan kesungguhan para intelektualnya mengusai bidang ini dan mengharmonikannya dengan nilai-nilai ajaran Islam. Tamadun dunia terhutang budi dengan dunia Islam, manakan tidak, banyaknya buku-buku falsafah Greek Purba itu sampai ke tangan kita hari ini adalah melalui terjemahan-terjemahan intelektual Muslim ke dalam Bahasa Arab. Ibnu Rusyd, Ibn Khaldun, Ibnu Sina, Al-Ghazali, merupakan antara nama-nama gergasi dalam lapangan ilmu kalam. Namun di sini, bukanlah tempatnya untuk berbicara tentang tawarikh ilmu ini. Fokus kita, kembali kepada ilmu mantiq atau ilmu logik itu.

Dunia telah mengecapi zaman Revolusi Industri 4.0. IR 4.0 ini, timbul apabila penggunaan internet yang menjadi sebahagian hidup manusia zaman ini dengan kecanggihan teknologi fiber optik dan tanpa wayar membawa kepada internet semesta (internet of things). Penggunaan media sosial boleh dikatakan telah menempati aktiviti kehidupan manusia pada hari ini. Mungkin sekali, anda yang membaca ini sedang menggunakan peranti gajet sambil menggelungsurkan skrin ke bawah, dan ke bawah. Allah must'aan. Bercakap mengenai penggunaan media sosial, khususnya konteks di Malaysia, kita dapat melihat trend dan pola penghujahan manusia atau netizen. Manusia berbalah dalam bermacam-macam hal sehingga menjadi rancu fikiran kita. Namun, menariknya, tanpa perlu kita membuang masa menyertai perbalahan yang tidak mencambahkan minda, berbalah dalam hal politik, kenegerian, faham-aliran, perkauman dan lain-lain adalah lebih seronok untuk mengkaji cara penghujahan atau argumentasi mereka. Menariknya kita boleh dapati bahawa bentuk penghujahan yang nampak zahirnya benar, akan tetapi ia hanyalah falasi semata-mata. Jadi untuk itu marilah kita mendalami apakah yang dimaksudkan dengan falasi dalam argumentasi. 

Definisi Falasi

Antara analisis terawal berkenaan falasi adalah penulisan ahli fikir Greek iaitu Aristotle yang berjudul: "On Sophistical Refutations". Falasi secara umumnya merupakan ralat dalam penaakulan. Ianya boleh ditakrifkan sebagai: penghujahan yang tidak terpakai yang tampak sah pada pandangan pertama. Analisis yang tajam diperlukan untuk menapis dan menalar dalam penghujahan mengapa dikatakan ta'akulan itu tidak sah. 

Psychology of Ignorance According to Al-Ghazali

It is not blameworthy for being ignorance, unless knowing yourself, being humble, and have a faith to learn, ready to abandon asobiyyah* and prepared to embrace the truth.

The one of which blameworthy – is the type of ignorance; merely a disease which ruins the ummah, harming the Islamic teachings when, an ignorant people do not realize their state of being ignorance. They are not willing to learn, or listen or even think. This type of people, has the biggest probability to enter hellfire because Allah SWT has mentioned in Al-Quran that most of the inhabitants (of hellfire) is people who was in dunya are lazy enough to listen and to think.

Allah SWT mentioned in Al-Qur’an:

“They (the inhabitant of the hellfire) said: “If had we wanted to listen and to think, surely we will not end up as the inhabitant of sa’ir” (Al-Mulk:10)

Al-Ghazali explained that, psychologically, the ignorance of ordinary people, means to follow blindly the scholars or leaders. Taqlid, however is not blameworthy, as it is practiced within the boundary of syara’. But not the other kind of ignorance – which rooted with asobiyah sentiment. This kind of ignorance hold to unwritten principle:

“Anyhow, my groups/affiliation must be always right. My leaders spoke nothing except the truth. Even though it might seem as wrong or weak, we should husnudzon first, as we may are the one who not understand just yet.”

When a person infected with blind asobiyyah up to this level, the cure and the probability of getting guidance is may no longer effective against these people, compared to the ignorance of a lay person which still have the sense of insof in their self.

Al-Ghazali said:

“The majority of the ignorance that shelter within the hearts of ordinary people is due to fanaticism, asobiyyah towards a group of juhala ahl al-haqq that enlights truth and viewing their weak opponent with shaming eye. Therefore, their soul tumbles and tends to dispute and oppose, and by that time, false belief harbours to their soul. And this make difficult for the gentle scholars to remove them but the destruction is crystal-clear.” (Al-Iqtisad fi al-I’qtiqad)

May Allah SWT protect us from our own nafs that always covered with the robe of piety.

-Translated from Muafa

Footnote
* Means to support one's nation/tribe/affiliation with oppression

Ashbah Wa Al-Naza'ir Jalaluddin al-Suyuti- Catatan dan Terjemahan

بسم الله الرحمن الرحيم وبه نستعين ، وصلى الله على سيدنا محمد وآله وسلم ، نحمدك يا من تنزه في كماله عن الأشباه والنظائر ، وتقدس في جلاله عن أن تدركه الأبصار ، أو تحيط به الأفكار ، أو تعزب عنه الضمائر ، وتأزر بالكبرياء وتردى بالعظمة ، فمن نازعه واحدا منهما فهو المقصوم البائر ونشهد أن لا إله إلا أنت وحدك لا شريك لك شهادة يلوح عليها للإخلاص أماير ، وتبهج قائلها بأعظم البشائر ، يوم تبلى السرائر ، ونشهد أن سيدنا محمدا عبدك ورسولك أفضل من نسلته من ظهور الأماثل وبطون الحرائر ، وأرسلته لخير أمة أخرجت للناس ; فهديت به كل حائر ، ومحيت به مظالم الجاهلية ، وأحييت به معالم الإسلام والشعائر . وواعدته المقام المحمود وشفعته في الصغائر والكبائر ، وكم بين شرائع دينك القويم ، حتى ورثها من بعده أولي البصائر ، صلى الله وسلم عليه وعلى آله وصحبه ذوي الفضل السائر ، صلاة وسلاما نعدهما يوم القيامة من أعظم الذخائر ، دائمين ما سار الفلك الجاري ودار الفلك الدائر .

Terjemahan:

Dengan nama Allah yang Maha Pemurah lagi Maha Penyayang, [وبه نستعين] kepada-Nya Kami memohon pertolongan; perkataan [وبه نستعين] di dalam Ilmu bahasa Arab [بلغة], ia disebutkan sebagai adawat al-hasr [أدوت الحصر] iaitu didahulukan maf’ul bihi [مفعول به] daripada ma’mul [معمول]. Tujuan adawat al-hasr ini adalah bagi menunjukkan bahawa Allah SWT sahajalah yang menjadi tempat untuk meminta pertolongan. Yakni, bersifat ekslusif, tidak ada selain daripada-Nya. Sekiranya ayat tersebut tidak ditaqdimkan maf’ul bihi (Allah) iaitu: [نستعين به] ia tidak lagi membawa maksud eksklusif, akan tetapi ia menjadi apa sahaja (selain Allah) yang dijadikan tempat memohon pertolongan, sedangkan sememangnya kita bermaksud hanya Allah tempat memohon pertolongan. Contoh lain penggunaan adawat al-hasr ini adalah seperti: [إياك نعبد] [والله أرجوا] dan [إنما يغشى الله من عبده] yang mana dapat dilihat didahulukan maf’ul bihi daripada ma’mul. Dan selawat serta salam ke atas sayyidina Muhammad dan ahli keluarga baginda. Kami memuji ke atas Engkau yang Maha Suci dengan segala kesempurnaan-Nya dari sebarang persamaan dan penyerupaan (makhlukNya). Jika dilihat di sini, Al-Imam Al-Suyuti menggunakan perkataan [الأشباه والنظائر], akan tetapi ianya adalah dari sudut bahasa, bukan dari sudut fiqh. Ia merupakan isyarat kepada pembaca bahawa inilah topik yang akan diperkatakan secara panjang lebar pada bahagian seterusnya. Penggunaan ini diumpamakan seperti khatib yang menyebut beberapa 'alamat kepada tajuk perbahasan khutbah sekadar beberapa kalimah sahaja agar: (1) ma'mum yang mendengar akan pantas memahami isi perbahasan yang akan disampaikan tanpa si khatib perlu menyebut: "Hari ini khutbah yang akan dibicarakan adalah...." (2) menarik minat pendengar atau dalam konteks ini pembaca. [الأشباه والنظائر] di sini merujuk kepada sebarang penyamaan dengan sifat makhluk - Maha suci Allah SWT - sebagaimana firman-Nya [لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ] Surah Al-Syura, 42:11. Maha Suci akan ketinggian-Nya sehingga tidak tercerap oleh sebarang penglihatan, atau yang dapat ditanggapi oleh sebarang fikiran, yang kata namaNya itu tidak terpisahkan, maka sesiapa yang (menyandarkan dirinya) dengan kedua-dua sifat ini, maka dia telah merendahkan (menghinakan dirinya). Dan kami bersaksi bahawa tiada tuhan selain Engkau yang Maha Esa, tiada sekutu bagi Engkau, kepada Engkaulah persaksian yang ditiupkan bersama sinar keihklasan, yang menggembirakan sesiapa yang menyebutnya dengan khabar-khabar gembira, pada hari yang menampakkan segala rahsia. Dan kami bersaksi bahawa Sayyiduna Muhammad pesuruhMu dan RasulMu, dari sebaik-baik keturunan, sebaik-baik teladan, dan (lahir) dari perut yang mulia, dan Engkau mengutuskannya kepada sebaik-baik umat manusia, maka Engkau hidayahkan melalui (kedatangannya) bagi (manusia) yang kebingungan, Engkau menghapuskan melalui (pengutusan) nya akan para penindas, dan Engkau memadamkan kezaliman-kezaliman para Jahiliyyah, dan Engkau menghidupkan tunjang-tunjang Islam dan syiar-syiarnya, dan Engkau menjanjikan kedudukan yang terpuji dan memberi syafaat kepada (yang berbuat) dosa-dosa kecil dan (yang berbuat) dosa besar. Dan betapa banyaknya telah (datang) keterangan-keterangan syariat-syariat agamaMu yang kukuh, sehinggalah mewariskan kepada (pewaris) yang [أولي البصائر] bijak pandai, selawat serta salam keatas baginda dan ke atas ahli keluarganya, para sahabatnya yang memiliki sebaik-baik kemuliaan. Selawat serta salam kami perkirakan kepada keduanya sehinggalah hari kiamat, dan (selawat) berterusan selagi mana bergeraknya planet pada orbitnya dan berputar planet (mengelilingi orbitnya). 

أما بعد : فعلم الفقه بحوره زاخرة ، ورياضه ناضرة ، ونجومه زاهرة ، وأصوله ثابتة مقررة ، وفروعه ثابتة محررة . لا يفنى بكثرة الإنفاق كنزه ، ولا يبلى على طول الزمان عزه . أهله قوام الدين وقوامه ، وبهم ائتلافه وانتظامه ، هم ورثة الأنبياء ، وبهم يستضاء في الدهماء ، ويستغاث في الشدة والرخاء ، ويهتدى كنجوم السماء ، وإليهم المفزع في الآخرة والدنيا ، والمرجع في التدريس والفتيا ، ولهم المقام المرتفع على الزهرة العليا ، وهم الملوك ، لا بل الملوك تحت أقدامهم ، وفي تصاريف أقوالهم وأقلامهم ، وهم الذين إذا التحمت الحرب أرز الإيمان إلى أعلامهم ، وهم القوم كل القوم إذا افتخر كل قبيل بأقوامهم :

بيض الوجوه ، كريمة أحسابهم شم الأنوف ، من الطراز الأول

Terjemahan:

Amma ba’du [أما بعد]. Dalam bahasa Arab, kalimah ini dinamakan sebagai bara’atul istihlal [براعة استهلال] iaitu kata pemisahan di antara pujian kepada Allah SWT dan selawat ke atas Rasulullah SAW dengan perbahasan. Setelah amma ba’du, ia memberi isyarat kepada pembaca bahawa penulis telah mula membicarakan isi perbahasannya. Amma ba’du merupakan sunnah yang dilakukan oleh Rasulullah SAW dan diikuti oleh para sahabat apabila berkhutbah atau membuat pengucapan. Maka adalah sangat besar pahalanya apabila kita mengikuti sunnah ini. Kita juga dapat lihat, di sini Al-Imam Al-Suyuti membuka tirai perbahasannya dengan menerangkan tentang fiqh. Katanya: Maka (ketahuilah bahawa) lautan ilmu fiqh adalah samudera yang luas, dan (umpamanya) taman yang berwarna warni (dengan segala macam bunga-bungaan yang cantik), dan (umpamanya) bintang-bintang yang bergemerlapan, dan usulnya adalah pasak yang mengakar (dan) mencengkam kuat, dan furu’nya (dahannya) tumbuh membiak-biak. Tidak akan fana (musnah, hancur) (sungguhpun) begitu banyak produk [الإنفاق] dikeluarkan dari perbendaharaannya (maksudnya: walaupun banyak digali hukum-hukum menggunakan ilmu fiqh, namun ia tidak mengurangi khazanah ilmu fiqh bahkan semakin mekar berkembang). Dan ke’izzahannya (kemuliaan) (ilmu fiqh) tidak akan pernah terjejas sungguhpun berlalunya peredaran masa. Ahli-ahlinya (para fuqaha’) adalah tiang-tiang (pendiri) kepada agama dan agama ditegakkan oleh (mereka), dan disebabkan mereka, (ramai manusia sama ada) menjadi rosak atau menjadi teratur. Mereka adalah pewaris para nabi-nabi. Dan dengan merekalah menjadi penyuluh kepada orang-orang yang dalam kegelapan, dan menjadi tempat dipinta pertolongan sama ada masa sukar atau lapang. Dan mereka itu memberi petunjuk umpama bintang-bintang di langit, dan kepada mereka tempat berlindung (dari dosa dan azab kerana mereka memberikan petunjuk hukum dalam agama) di dunia dan akhirat, dan sumber rujukan dalam pembelajaran serta fatwa-fatwa. Dan bagi mereka kedudukan (maqam) yang tertinggi. Mereka (fuqaha’) adalah para raja (majazi), tidak, bahkan para raja (haqiqi)(maqamnya) terletak di bawah telapak kaki mereka (dari sudut darjat keilmuan, kerana para raja pun akan mengambil nasihat dan fatwa mereka), disebabkan ketajaman (artikulasi) kata-kata mereka (fatwa) dan tulisan-tulisan mereka. Dan mereka adalah orang-orang yang apabila terjadinya peperangan, mereka menyelimuti iman di bawah panji-panjinya, dan mereka adalah sekelompok manusia (yang menjadi kebanggaan sesuatu kaum dengan keberadaan mereka) sebagaimana kebanggaan suatu kabilah itu dengan keturunan mereka yang mulia (melalui syai’r):

“Wajah yang putih, keturunan yang mulia; hidung-hidung yang menghirup bauan, dari sulaman yang pertama (generasi awal)”

Maksud sya’ir: Kabilah terdahulu memuji keturunan yang baik dari sudut paras rupa dan keturunan mulia yang ada pada kabilah mereka.

Tarikh Wafat Ulama Islam (6/11/2018)

Direktori Kitab: Al-Dzakhirah - Al-Qarafi

Nama Kitab: Al-Dzakhirah (الذخيرة)
Nama Penulis: Ahmad Bin Idris al-Qarafi Syihab Al-Din
Tahun Lahir Penulis: 626 H
Tahun Wafat Penulis: 684 H
Tempat Wafat: Qahirah, Mesir
Guru: 'Izz al-Din 'Abd al-Salam
Mazhab: Malik
Pengiktirafan: Imam Usul Fiqh, Imam Usuluddin (Al-Zahabi)
Jilid/juzu': 14
Kandungan:
الجزء الأول : الطهارة
الجزء الثاني : الصلاة - الصيام
الجزء الثالث : الزكاة - الجهاد
الجزء الرابع : الأيمان - النكاح
الجزء الخامس : البيوع - الإجارة
الجزء السادس : الجعالة - الوقف
الجزء السابع : الوصايا - الشفعة
الجزء الثامن : الوكالة - الغصب والاستحقاق
الجزء التاسع : تابع الغصب والاستحقاق - الإقرار
الجزء العاشر : الأقضية - الوثائق
مجلد 11الجزء الحادي عشر : الدعاوى - أمهات الأولاد
الجزء الثاني عشر : الجنايات - الجراح
الجزء الثالث عشر : الفرائض والمواريث - الجامع
الجزء الرابع عشر : الفهارس العامة