1

Dr. Abdullaah Jalil

2

Daripada ʿAbdullāh Ibnu Masʿūd , beliau berkata: Rasulullah 

telah bersabda:

“Aku telah berjumpa dengan (Nabi) Ibrahim  pada malam daku

di-Isrā’-kan, maka beliau berkata kepadaku:

Wahai Muhammad! Sampaikanlah kepada umatmu salam dariku,

dan khabarkanlah kepada mereka bahawa sesungguhnya syurga

itu baik tanahnya, jernih bersih airnya, dan ia adalah Qīʿān (tanah

yang sangat lapang dan luas), dan sesungguhnya tanamannya

adalah:

Maha suci Allah [daripada segala kekurangan], dan Segala pujian

adalah untuk Allah [yang memiliki segala kesempurnaan], dan

Tiada Tuhan [yang berhak disembah] melainkan Allah, dan Allah

Maha Besar [kemuliaan dan keagungan-Nya].”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3462 [Lafaz di atas] dan beliau berkata: ( هِ  َهَذا ِمن   َغرِيب   َحَسن   َحِديث   َهَذا  ِمن   ال َوج
ُعود   اب نِ  َحِديثِ  َمس  ); (al-Bazzār (292H), 1997 - al-Baḥr al-Zakhkhār bi Musnad

al-Bazzār), No. 1991; (al-Tabarani (360H),  - al-Mu'jam al-Saghir), No.

3

196; (al-Tabarānī (360H),  - al-Muʿjam al-Awṣaṭ), No. 4170; (al-Tabarānī
(360H),  - al-Muʿjam al-Kabīr), No. 10363; (al-Khatib al-Baghdadi
(463H), 2001 - Tarikh Baghdad), No. 527; (Ibn ʿAsākir (571H), 1998 -
Tārīkh Dimashq), No. 4362 & 4363 dan lain-lain. [Status: Hasan atau
Hasan li ghayrih].

4

Daripada Anas (bin Malik al-Khazraji al-Ansari) (w.93H) , beliau

meriwayatkan bahawa:

“Sesungguhnya Rasulullah  telah mengambil sebatang dahan

pokok, lalu Baginda  menggoyangkannya (agar gugur daun-

daunnya), akan tetapi daun-daunnya masih belum gugur.

Kemudian Baginda  menggoyangkannya lagi, akan tetapi daun-

daunnya masih juga belum gugur. Lalu Baginda

menggoyangkannya sekali lagi, dan gugurlah kesemua daun-

daunnya.

Maka Rasulullah  pun bersabda: Sesungguhnya:

Subhanallah - Maha suci Allah [daripada segala kekurangan], dan

Alhamdulillah - Segala pujian adalah untuk Allah [yang memiliki

segala kesempurnaan], dan La Ilaha Illa Allah - Tiada Tuhan

[yang berhak disembah] melainkan Allah, dan Allahu Akbar -

Allah Maha Besar [kemuliaan dan keagungan-Nya]

5

menggugurkan dosa-dosa sepertimana pokok itu menggugurkan

daunnya.”

T: (Aḥmad (241H), 1995 - al-Musnad), No. 12125 [Lafaz di atas]; (al-
Bukhari (256H), 1989 - al-Adab al-Mufrad), No. 634. Sanadnya baik; (al-
Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No. 3533;
(Abū Nuʿaym al-Asbahānī (430H), 1409H - Ḥilyat al-Awliyāʾ wa
Ṭabaqāt al-Aṣfiyāʾ), No. 6454; (al-Tabarānī (360H),  - al-Duʿāʾ), No.
1688 & 1689 dan lain-lain. [Status: Hasan]

6

Daripada Anas bin Malik , beliau meriwayatkan bahawa:

“Sesungguhnya Rasulullah  pernah lalu di sebelah sebuah pohon

yang kering daunnya, lalu Baginda  memukulnya dengan

tongkatnya sehingga daun-daun tersebut gugur.

Rasulullah  pun lantas bersabda: Sesungguhnya (zikir):

Alhamdulillah - Segala pujian adalah untuk Allah [yang memiliki

segala kesempurnaan], dan Subhanallah - Maha suci Allah

[daripada segala kekurangan], dan La Ilaha Illa Allah - Tiada

Tuhan [yang berhak disembah] melainkan Allah, dan Allahu

Akbar - Allah Maha Besar [kemuliaan dan keagungan-Nya]

pasti akan menggugurkan dosa-dosa seorang hamba sepertimana

gugurnya daun-daun pokok ini.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3533 [Lafaz di atas] dan beliau berkata: ( ، َحِديث   َهَذا َع َمشِ  نَ ع ِرفُ  َوَل  َغرِيب   َسَماًعا ِلْل
ِإلَي هِ  َوَنَظرَ  َرآهُ  َقد   أَنَهُ  ِإَل  أََنس   ِمن   ); (Aḥmad (241H), 1995 - al-Musnad), No. 12125:

Sanadnya baik; (al-Bukhari (256H), 1989 - al-Adab al-Mufrad), No. 634.
Sanadnya baik; (Abū Nuʿaym al-Asbahānī (430H), 1409H - Ḥilyat al-

7

Awliyāʾ wa Ṭabaqāt al-Aṣfiyāʾ), No. 6454; (al-Tabarānī (360H),  - al-
Duʿāʾ), No. 1688 & 1689 dan lain-lain. [Status: Hasan li ghayrih atau
Sahih li ghayrih]

8

Daripada Abu Sa’id al-Khudri dan Abu Hurayrah , mereka berdua

meriwayatkan bahawa Rasulullah  bersabda:

“Sesungguhnya Allah telah memilih empat (kalimah) daripada

(seluruh) kalam (kata-kata, iaitu):

Maha suci Allah (daripada segala kekurangan); dan Segala pujian

hanyalah bagi Allah (yang memiliki segala kemuliaan, keagungan

dan keindahan); dan Tiada Tuhan (yang berhak disembah)

melainkan Allah; dan Allah Maha Besar (kemuliaan dan

keagungan-Nya)

Barangsiapa yang mengucapkan: Subḥānallāh, Allah menulis

baginya dua puluh (20) kebaikan atau menggugurkan darinya dua

puluh (20) kejahatan (dosa).

9

Dan barangsiapa yang mengucapkan: Allāhu Akbar, maka (dia

akan mendapat) seperti itu.

Dan barangsiapa yang mengucapkan: Lā ilāha illā Allāh, maka (dia

akan mendapat) seperti itu.

Dan barangsiapa yang mengucapkan: Al-Ḥamdu lillāhi rabbil

ʿālamīn, [ikhlas] daripada dirinya, dituliskan baginya tiga puluh

(30) kebaikan dan digugurkan daripadanya tiga puluh (30)

kejahatan (dosa).”

T: (Aḥmad (241H), 1995 - al-Musnad), No. 7950 [Lafaz di atas], 8032,
10911 & 10934; (al-Ḥakim (405H), 1990 - al-Mustadrak ʿalā al-Saḥīḥayn),

No. 1818 dan beliau berkata: ( ، َشر طِ  َعَلى َصِحيح   َحِديث   َهَذا ِلم  ُيَخرَِّجاهُ  َوَلم   ُمس  ); (al-

Haythamī (807H), 1979 - Kashf al-Astār ʿan Zawāʾid al-Bazzār), No.

3070 dan beliau berkata: ( َناِد، ِبَهَذا ِإل يُ ر َوى نَ ع َلُمهُ  ل: ال بَ َزارُ  قَالَ  ، َصاِلح   وَوأَبُ  اإِلس   ال َحَنِفيُّ
ُمهُ  ، أَبُو ِإل َعن هُ  َرَوى نَ ع َلمُ  َول َماَهاُن،: اس  ثَِقة   َعاِبد   َوُهوَ  ِسَنان  ); (Ibn Abi Shaybah (235H),

2004 - Musannaf Ibn Abi Shaybah), No. 292243; (al-Tabarānī (360H),  -
al-Duʿāʾ), No. 1681; (al-Mizzi (742H), 2002 - Tahdhib al-Kamal), No.
1955; (Ibn 'Abd al-Barr (463H),  - al-Tamhid), No. 929; (al-Bayhaqī
(458H), 1986 - al-Da'awat/ al-Da'wat al-Kabir), No. 115 dan lain-lain.
[Status: Sahih]

Nota:

Hadith ini menjadi dalil bagi tuntutan memperbanyakkan zikrullah

dengan lafaz-lafaz yang dipilih oleh Allah ini dan lafaz-lafaz ini

merupakan jalan terbaik untuk seseorang hamba mendekatkan

dirinya kepada Allah. Dengan pahala yang besar iaitu 40 fadilat bagi

setiap kalimah tersebut = 20 hasanah + 20 keguguran dosa, maka ia

patut menjadi medan perlumbaan bagi mereka yang berlumba-lumba

mencari keredaan dan syurga Allah.

10

Daripada Abu Hurayrah , beliau berkata: Rasulullah  bersabda:

“Untuk aku menyebut:

Maha Suci Allah (daripada segala kekurangan),

Segala Puji bagi Allah (yang bersifat dengan segala

kesempurnaan),

Tiada Tuhan (yang berhak disembah) melainkan Allah,

dan Allah Maha Besar (Keagungan dan KemuliaanNya),

maka ia adalah

.”

T: (Muslim (261H), 2006 - al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 2697
[ ]; (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Lafaz di atas

Tirmidhī)), No. 3597 dan beliau berkata: [  َهَذا َحِديث  َحَسن  َصِحيح]; (Ibn

Ḥibbān (354H), 1993 - Ṣaḥīḥ Ibn Ḥibbān), No. 834; (al-Nasa'i, 1991 -
Sunan al-Nasa'i al-Kubra), No. 10603; (Ibn Abi Shaybah (235H), 2004 -
Musannaf Ibn Abi Shaybah), No. 29898 & 36034 dan lain-lain. [Status:
Sahih]

11

Daripada Abu Hurayrah , beliau berkata: Rasulullah  bersabda:

“Ambillah pelindung/ perisai bagi kalian semua.

Kami berkata: Wahai Rasulullah, (pelindung/ perisai) terhadap

musuh yang akan datang?.

Baginda  pun bersabda: Tidak, (aku maksudkan) pelindung/

perisai kamu semua daripada api neraka. Ucapkanlah:

Subhanallah - Maha suci Allah [daripada segala kekurangan], dan

Alhamdulillah - Segala pujian adalah untuk Allah [yang memiliki

segala kesempurnaan], dan La Ilaha Illa Allah - Tiada Tuhan

[yang berhak disembah] melainkan Allah, dan Allahu Akbar -

Allah Maha Besar [kemuliaan dan keagungan-Nya]

Sesungguhnya kesemua zikir ini akan datang pada Hari Kiamat

sebagai penyelamat-penyelamat dan amalan-amalan yang

dikehadapankan/ didahulukan, serta mereka adalah al-Bāqiyāt al-

Ṣāliḥāt (amal-amal soleh yang kekal faedahnya).”

12

T: (al-Ḥakim (405H), 1990 - al-Mustadrak ʿalā al-Saḥīḥayn), No. 1921 –

Lafaz di atas - dan beliau berkata: ( ، َوَلم  ُيَخرَِّجاهُ  َهَذا َحِديث  َصِحيح  َعَلى َشر طِ  ِلم  ُمس  );

(al-Nasa'i, 1991 - Sunan al-Nasa'i al-Kubra), No.10617; (al-Tabarani
(360H),  - al-Mu'jam al-Saghir), No.145 ; (al-Tabarānī (360H),  - al-
Muʿjam al-Awṣaṭ), No. 4027; (al-Tabarānī (360H),  - al-Duʿāʾ), No.1682
& 1684 ; (al-Bayhaqī (458H),  - Shuʿab al-Imān), No.605; (al-Khatib al-
Baghdadi (463H), 2001 - Tarikh Baghdad), No. 3132; (al-Mizzi (742H),
2002 - Tahdhib al-Kamal), No.621 dan lain-lain.[Status: Sahih atau
Hasan]

13

Daripada ʿAbdullah Ibnu ʿAbbās , beliau berkata: Rasulullah 

bersabda:

“Barangsiapa yang menyebut:

Subhanallah - Maha suci Allah [daripada segala kekurangan], dan

Alhamdulillah - Segala pujian adalah untuk Allah [yang memiliki

segala kesempurnaan], dan La Ilaha Illa Allah - Tiada Tuhan

[yang berhak disembah] melainkan Allah, dan Allahu Akbar -

Allah Maha Besar [kemuliaan dan keagungan-Nya],

maka Allah akan menanam/ menumbuhkan baginya

(/ditumbuhkan baginya) dengan setiap satu daripada zikir-zikir

tersebut satu pohon di syurga.”

T: (al-Tabarānī (360H),  - al-Muʿjam al-Awṣaṭ), No. 8475 [Lafaz di atas];
(al-Tabarānī (360H),  - al-Duʿāʾ), No. 1676 dan lain-lain. [Status: Hasan
li ghayrih]

*(al-Haythamī (807H), 1994 - Majmaʿ al-Zawāʾid wa Manbaʿ al-

Fawāʾid), No. 16864, Jilid 10/10, p.91 dan beliau berkata: (  ِفي الطَبَ َراِنيُّ  َرَواهُ
َو َسِط، ُمَوثَ ُقونَ  َورَِجالُهُ  اْل  ). *(al-Mundhiri (656H), 1417H - al-Targhib wa al-

14

Tarhib min al-Hadith al-Sharif), No. 2389, Jilid 2/4, p. 276 dan beliau

berkata: ( َناده الطَبَ َراِني   َرَواهُ  المتابعات ِفي ِبهِ  بَأ س َل  حسن َوِإس  )

15

Daripada Abu Hurayrah , beliau meriwayatkan bahawa:

“Sesungguhnya Rasulullah  pernah lalu di sebelah beliau ketika

beliau sedang menanam satu tanaman, lalu Baginda  bersabda:

Wahai Abu Hurayrah, apakah yang engkau sedang tanam?. Aku

berkata: Satu pohon tanaman bagiku.

Baginda  pun bersabda: Tidakkah kamu mahu aku tunjukkan

kepadamu satu tanaman yang lebih baik bagimu daripada

tanaman ini?. Aku menjawab: Bahkan, [beritahulah daku], wahai

Rasulullah.

Baginda  bersabda: Ucapkanlah:

Subhanallah - Maha suci Allah [daripada segala kekurangan], dan

Alhamdulillah - Segala pujian adalah untuk Allah [yang memiliki

segala kesempurnaan], dan La Ilaha Illa Allah - Tiada Tuhan

[yang berhak disembah] melainkan Allah, dan Allahu Akbar -

Allah Maha Besar [kemuliaan dan keagungan-Nya],

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pasti akan ditanam bagimu dengan setiap satu [daripada zikir

tersebut] sepohon pokok di syurga.”

T: (Ibn Mājah (273H), 2010 - Sunan Ibn Mājah), No. 3807 [Lafaz di atas];
(al-Ḥakim (405H), 1990 - al-Mustadrak ʿalā al-Saḥīḥayn), No. 1819 dan

beliau berkata: ( َناِد، َصِحيحُ  َحِديث   َهَذا َجاِبر   َعن   َشاِهد   َوَلهُ  ُيَخرَِّجاهُ  َوَلم   اإِلس  ), dan lain-

lain. [Status: Sahih li ghayrih].

*(al-Mundhiri (656H), 1417H - al-Targhib wa al-Tarhib min al-Hadith

al-Sharif), No. 2387, Jilid 2/4, p.275-276 dan beliau berkata: (  َماَجه اب ن َرَواهُ
َناد َناد َصِحيح َوقَالَ  َوال َحاِكم َلهُ  َوالَلف ظ حسن بِِإس  س  اإل ِ )

17

Daripada Abū Ṣāliḥ (thiqah), beliau meriwayatkan daripada sebahagian

Sahabat Nabi  bahawa Baginda  bersabda:

“Sebaik-baik perkataan/ ucapan ialah:

Maha suci Allah (daripada segala kekurangan); dan Segala pujian

hanyalah bagi Allah (yang memiliki segala kemuliaan, keagungan

dan keindahan); dan Tiada Tuhan (yang berhak disembah)

melainkan Allah; dan Allah Maha Besar (kemuliaan dan

keagungan-Nya).”

T: (Aḥmad (241H), 1995 - al-Musnad), No. 15977 [Lafaz di atas]; (al-
Nasāʿī (303H), 1986 - al-Sunan al-Kubrā), No. 10610; (Abū Nuʿaym al-
Asbahānī (430H),  - Maʿrifat al-Ṣaḥābah), No. 7249; (al-Tabarānī
(360H),  - al-Duʿāʾ), No. 90 dan lain-lain. [Status: Sahih]

18

Daripada Abū Saʿīd al-Khudrī , beliau meriwayatkan bahawa

sesungguhnya Rasulullah  bersabda:

“Perbanyakkan daripada [amalan] al-bāqiyāt al-ṣāliḥāt (kebaikan-

kebaikan yang berkekalan).

Lalu Baginda  ditanya: Apakah [al-bāqiyāt al-ṣāliḥāt] itu, wahai

Rasulullah?

Baginda  bersabda: (اهلل أكرب), (ال إله إال اهلل), ( سبحان

 dan “Tiada ((احلمد هلل) zikir) ”Segala puji bagi Allah“ ,(اهلل

daya dan kekuatan melainkan dengan Allah (zikir ( ال

 ”.((حول وال قوة إال باهلل

T: (Ibn Ḥibbān (354H), 1993 - Ṣaḥīḥ Ibn Ḥibbān), No. 840 [Lafaz di
atas]; (Aḥmad (241H), 1995 - al-Musnad), No. 11316; (al-Ḥakim (405H),

1990 - al-Mustadrak ʿalā al-Saḥīḥayn), No. 1821 dan beliau berkata: (  َهَذا
َنادِ  َأَصحُّ  ُيَخرَِّجاهُ  فَ َلم   ال ِمص رِيِّيَن، ِإس  ); (Abū Yaʿlā al-Mawṣilī (307H), 1992 - Musnad

Abī Yaʿlā al-Mawṣilī), No. 1384; (al-Bayhaqī (458H),  - Shuʿab al-Imān),
No. 605; (al-Tabarānī (360H),  - al-Duʿāʾ), No. 1696 & 1697 dan lain-lain.
[Status: Hasan]

19

Daripada al-Nuʿmān bin Bashīr , beliau berkata: Rasulullah 

bersabda:

“Sesungguhnya sebutan-sebutan yang kamu zikirkan berkenaan

keagungan Allah iaitu , dan (tambahan dalam

riwayat al-Hakim: ) itu sentiasa mengelilingi Arash, dan bagi

zikir-zikir itu bunyi seumpama bunyi lebah, ia sentiasa menyebut

nama orang yang membacanya [di tempat yang mulia ini].

Tidakkah salah seorang daripada kamu suka untuk ada baginya

atau sentiasa ada baginya sesuatu yang sentiasa menyebut

namanya [di sekeliling Arash]?.”

T: (Ibn Mājah (273H), 2010 - Sunan Ibn Mājah), No. 3809 [Lafaz di atas]:
Sanadnya sahih; (Aḥmad (241H), 1995 - al-Musnad), No. 17898 & 17921;
(al-Ḥakim (405H), 1990 - al-Mustadrak ʿalā al-Saḥīḥayn), No. 1774
[Dengan lafaz yang sedikit berbeza menyebut: ( اللََِِمنََّْللاَّ ََي ْذُكُرونَ َالَِّذينَ  َج

التَّْسبِيِح،َالتَّْمِجيِد، التَّْكبِيِر،َو  التَّْهلِيلََِو  اط ْفنَ َو  ْولَ َي ت ع  ْرشََِح  ...َاْلع  )َ ] dan beliau berkata:
( ا ِديثَ َه ذ  ِحيحََُح  ل مََْاإِلْسن اِد،َص  اهََُو  ج  رِّ يُخ  ) & 1788 dan beliau berkata: ( ا ِديثَ َه ذ  ل ىَح  َع

ْرطَِ هُوَ َاْلق اِرئََِبُِموس ىَاْحت جَََّف ق دََُِمْسلٍِم،َش  اَِعيس ىَاْبنََُو  ه ذ  ) dan lain-lain.

Hadith ini menunjukkan fadilat yang sangat luar biasa tentang

zikrullah.

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Daripada (Fākhitah binti Abū Ṭālib) Ummu Hāniʾ  (sepupu

Rasulullah ) (w.50H), beliau berkata:

“Aku telah pergi bertemu Rasulullah  dan berkata: Wahai

Rasulullah, tunjukkanlah kepada daku satu amalan (yang paling

baik dan sesuai), sesungguhnya aku telah semakin tua, semakin

lemah dan tubuh semakin berat.

Baginda  bersabda: Bertakbirlah kepada Allah sebanyak seratus

(100) kali, dan bertahmidlah kepada Allah seratus (100) kali, dan

bertasbihlah kepada Allah seratus (100) kali: ia adalah lebih baik

daripada membelanjakan seratus (100) ekor kuda dengan tali

pengikat serta harta tunggangannya di jalan Allah, dan lebih baik

daripada (berkorban) seratus (100) ekor unta/lembu betina, dan

lebih baik daripada (memerdekakan) seratus (100) orang hamba.”

T: (Ibn Mājah (273H), 2010 - Sunan Ibn Mājah), No.3810 [Lafaz di atas];
(Aḥmad (241H), 1995 - al-Musnad), No. 26371 & 26846; (al-Ḥakim
(405H), 1990 - al-Mustadrak ʿalā al-Saḥīḥayn), No. 1825; (al-Nasāʿī
(303H), 1986 - al-Sunan al-Kubrā), No. 10613 dan lain-lain.

21

Daripada ʿAbdullāh Ibnu ʿAmr , beliau berkata: Rasulullah 

bersabda:

“Barangsiapa yang kepada Allah sebanyak 100 kali pada

waktu pagi dan 100 kali pada waktu petang, maka dia adalah

seumpama seorang yang mengerjakan Haji sebanyak 100 kali.

Dan barangsiapa yang kepada Allah sebanyak 100 kali

pada waktu pagi dan 100 kali pada waktu petang, maka dia adalah

seumpama seorang yang menunggang 100 kuda di Jalan Allah,

atau Baginda  bersabda: berperang sebanyak 100 peperangan.

Dan barangsiapa yang kepada Allah sebanyak 100 kali

pada waktu pagi dan 100 kali pada waktu petang, maka dia adalah

seumpama seseorang yang memerdekakan 100 orang hamba dari

anak (Nabi) Isma’il .

Dan barangsiapa yang kepada Allah sebanyak 100 kali

pada waktu pagi dan 100 kali pada waktu petang, maka tiada

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seorang pun yang melakukan (zikrullah/ ibadah) yang lebih

banyak berbandingnya melainkan seorang yang menyebut

seumpama yang telah diucapkannya atau lebih daripada apa yang

diucapkannya.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.

3471 dan beliau berkata: (  َهَذا َحِديث  َحَسن  َغرِيب); (al-Nasāʿī (303H), 1986 - al-

Sunan al-Kubrā), No. 10588; (al-Mizzi (742H), 2002 - Tahdhib al-
Kamal), No. 1149 dan lain-lain.

23


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 *Corresponding author.

Email: bachtiar_pharm@ub.ac.id

eISSN: 2550-2166 / © 2023 The Authors.

Published by Rynnye Lyan Resources

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Food Research 7 (6) : 29 - 34 (December 2023)
Journal homepage: https://www.myfoodresearch.com

Determination of caffeine in Robusta coffee beans with different roasting

method using UV-Vis spectrophotometry

*Ihsan, B.R.P., Shalas, A.F., Elisabeth, Y., Claudia, L.M. and Putri, A.R

Department of Pharmacy, Faculty of Medicine, Brawijaya University, Malang, Indonesia

Article history:

Received: 1 January 2022

Received in revised form: 8

February 2022

Accepted: 5 July 2022

Available Online: 12

November 2023

Keywords:

Caffeine,

Robusta,

Coffee beans,

Coffee roasting,

UV-Vis Spectrophotometry

DOI:
https://doi.org/10.26656/fr.2017.7(6).1006

Abstract

Caffeine is one of the substances in coffee. Several factors affect the caffeine content in

coffee, such as harvesting, post-harvesting, roasting, drying, and storage. This study aimed

to compare the roasting methods to caffeine content from two samples of robusta coffee

beans (from two different areas in east Java, Indonesia) and determine the caffeine using

UV-Vis spectrophotometry. Light (180°C), medium (210°C), and dark (240°C) roast

profiles were used. This method was validated pertaining to linearity, precision and

accuracy studies, limit of detection (LOD) and limit of quantification (LOQ). The result of

the validation method showed the specificity of caffeine in coffee with dichloromethane as

solvent at a Wavelength of 275 nm. The linearity showed linear results at a concentration

of 5-40 ppm. The linear correlation coefficient (r2) was 0.9997. The LOD and LOQ were

0.57 ppm and 1.90 ppm, respectively. The accuracy method showed % recovery in the

range of 97.9-99.6%. The precision results showed % relative standard deviation of

between 0.9-1.0%. The result showed that the highest caffeine content was found in the

light roast profile up to 8%. Based on the statistical test, there is no difference in caffeine

content between the two samples (p>0.05). In conclusion, the different roasting methods

affect the caffeine content (p<0.05). The caffeine content will decrease as the roasting

temperature increases. The method was established to be simple, linear, precise, accurate

as well as sensitive and can be applied to determining the caffeine content in coffee.

1. Introduction

Coffee is one of the most popular and highly

consumed drinks, especially in Indonesia. Recent studies

have shown that consumption of 2 up to 3 cups of coffee

per day has beneficial effects on human health, including

cardiovascular health, several types of cancer,

psychoactive response, neurodegenerative diseases,

metabolic disorders, and liver functions (Dórea and da

Costa, 2005; Bawazeer and Alsobahi, 2013; Grosso et

al., 2017; Jeon et al., 2019; Dong et al., 2020; Chieng

and Kistler, 2021). Coffee consists of several bioactive

compounds, such as trigonelline, chlorogenic acid, tannic

acid, nicotinic acid, quinolinic acid, pyrogallic acid, and

caffeine (Kim et al., 2012; Khalid and Ahmad, 2016;

Muhammed et al., 2021).

Several factors affect the quality of coffee beans,

such as harvesting, post-harvesting, processing, drying,

and storage. However, roasted coffee beans are one of

the most important factors influencing the final quality of

the drink. Roasting is, therefore, among the steps that

require significant attention because only in roasting that

the characteristic coffee flavour, aroma, and colour

formed (Pires et al., 2021; Ratanasanya et al., 2021). In

general, roasting coffee beans is divided into three

profiles: light, medium, and dark, with a temperature

range of 150°C - 250°C. Some research studied the

effect of roasting on caffeine content in Robusta coffee

beans. According to Hečimović et al. (2011) and Casal et

al. (2000), the roast temperature affects caffeine content.

High temperature caused caffeine degradation. During

the roasting process, caffeine compounds will decrease

their content due to sublimation and dragging by

vapour  (Hečimović et al., 2011; Ee Shan et al., 2016;

Severini et al., 2018).

Several studies analyzed caffeine in coffee using the

HPLC method (Casal et al.,2000; Hečimović et al.,

2011; Jeszka-Skowron et al., 2016) and the UV-Vis

Spectrophotometry (Dobrinas et al., 2013; Gizachew

Demissie et al., 2016; Tadesse Wondimkun, 2016). The

UV-Vis Spectrophotometry method was selected

because it is easy to use, efficient in cost, sensitive,

accurate, and precise (Belay et al., 2008; Hečimović et

https://orcid.org/0000-0001-9183-1237

https://orcid.org/0000-0003-1981-9465

https://orcid.org/0000-0002-9495-8708

30 Ihsan et al. / Food Research 7 (6) (2023) 29 - 34

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al., 2011; Navvara et al., 2017). However, there is no

research on caffeine analysis on robusta coffee beans

from Indonesia with different roasting methods using

UV-Vis Spectrophotometry. Therefore, this study was

conducted. In this research, the effect of the roasting

method on caffeine content will be studied. This is to

ensure people can consider the roasting process of the

caffeine content in the coffee they will consume.

2. Materials and methods

2.1 Materials

The sample of Robusta coffee (Coffea canephora)

beans from Kawi Mountainside and Dampit, Malang,

East Java, Indonesia. The chemicals: dichloromethane

pro-analysis (Sigma-Aldrich, Darmstradt, Germany),

aquadest from Makmur Sejati store in Malang, Indonesia

and caffeine standard (Tokyo Chemical Industry, Japan).

2.2 Apparatus

Analytical balance (Shimadzu AUW220, Japan),

coffee roaster (Global Agro model C03J3), coffee

grinder (Bartex Type JY09A-4), sieve wire mesh no. 60,

hotplate (IKA C MAG HS 7) and UV-1800 UV-Vis

Spectrophotometer from Shimadzu, Japan.

2.3 Roasting coffee beans

This research refers to Tewabe Gebeyehu (2015)

method with modification of weighing samples. The

coffee beans weighed about 320 g for each profile (light,

medium, dark). Then the samples were roasted at

temperatures of 180°C, 210°C, and 240°C to produce

light, medium, and dark roast profiles Then ground it

into powder and screened by sieve.

2.4 Sample extraction

Sample extraction in this study refers to the method

(Tewabe Gebeyehu, 2015). Coffee powder weighed 50

mg and dissolved in 100 mL of distilled water. Then, the

coffee solution was heated at 90°C and stirred for 30

mins using a magnetic stirrer. Next, the coffee solution

was filtered into a 100 mL volumetric flask, and

aquadest was added to the boundary mark. Then, 25 mL

was taken and extracted with 25 mL dichloromethane

using a separating funnel. The aqueous phase was

extracted three times again with 25 mL of

dichloromethane for each extract. The results of the

organic phase were put into a 100 mL volumetric flask,

and dichloromethane was added to the boundary mark.

This solution was used as a test solution. The procedure

of sample extraction was replicated 4 times for each

profile.

2.5 Method validation

2.5.1 Specificity

This test was carried out by measuring the spectrum

of caffeine standards in the range of 200-400 nm, then

compared with the spectrum of coffee samples in each

roast profile.

2.5.2 Linearity

The linearity was carried out by the accurately

weighed amount of caffeine standard (25 mg) then

dissolved in dichloromethane to obtain 5 concentrations

namely 5, 10, 20, 30 and 40 ppm.

2.5.3 Accuracy and precision

The caffeine standard was weighed at 50 mg and

dissolved in 50 mL of distilled water. After that, 4, 5,

and 6 mL were taken for concentrations of 80%, 100%,

and 120%, then put into a 100 mL volumetric flask and

aquadest was added to the boundary mark. The solution

was heated, filtered, and extracted with dichloromethane

four 4 times. The organic phase was collected in a 100

mL volumetric flask quantitatively. The procedure was

repeated three times for each concentration. The

absorbance of the test solution was measured by

measuring the test solution at the wavelength of

maximum absorbance of 275 nm. Then calculated %

recovery and % RSD values.

2.5.4 Limit of detection and Limit of quantification

The limit of detection (LOD) and limit of

quantification (LOQ) of the analytical method were

obtained based on the standard deviation of the response

and slope of the calibration. To evaluate LOD and LOQ,

five different concentrations were assessed 5, 10, 20, 30

and 40 ppm. In this study, the LOD and LOQ of the

methods were calculated as:

 Where s is the slope of the calibration curve and σ is

the standard deviation of the y-intercept of the regression

line (Ihsan et al., 2020).

2.5.5 Determination of caffeine content in Robusta

coffee beans

The absorbance of the test solution was measured by

measuring the test solution at the wavelength of

maximum absorbance of 275 nm. The caffeine

concentration of the test solution was calculated by

plotting the caffeine standard curve. The caffeine content

in the sample is expressed in %w/w.

 Ihsan et al. / Food Research 7 (6) (2023) 29 - 34 31

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3. Results and discussion

3.1 Specificity

This test was conducted by observing the maximum

wavelength in the 200-400 nm range. The previous

researchers who analyzed caffeine found that caffeine

was detected at 277 nm and 273.5 nm (Dobrinas et al.,

2013; Gizachew Demissie et al., 2016). In this study, the

wavelength of maximum absorbance of caffeine standard

was obtained at 275 nm. Similarly, coffee samples

obtained spectra at wavelengths of 271.50 nm (light),

271.10 nm (medium), and 274.20 nm (dark). The results

show the similarity of the spectrum of the caffeine

standard to the caffeine analyte in the sample. This

method was specific for determining caffeine in the

sample at an analytical wavelength of 275 nm. The

spectrum of caffeine standards with coffee samples is

shown in Figure 1.

3.2 Linearity

Linearity was obtained from the standard caffeine

solution with five concentrations such as 5, 10, 20, 30,

and 40 ppm and absorbances were measured at a

wavelength of 275.2 nm. The linear standard equation

was obtained y = 0.0455x + 0.0527 with r² of 0.9999.

The graph of linearity is presented in Figure 2. Based on

the determination coefficient (r²) in Figure 2, found that

the tests performed were considered good and acceptable

according to the terms r2 ≥ 0.99 (AOAC, 2002).

3.3 Limit of detection and limit of quantification

LOD and LOQ were used to determine the limits of

the data The data is above the boundary and can be

observed with a linear equation. The LOD and LOQ

values were 0.570 ppm and 1.901 ppm, respectively. If

compared with other researchers like Dobrinas et al.

(2013), the acquisition values of LOD and LOQ were not

significantly different (LOD was 0.85 ppm and LOQ was

1.52 ppm).

3.4 Accuracy and precision

Accuracy was done to determine the closeness

between the analysis results with the actual analyte

content. Accuracy was expressed with % recovery.

Precision was obtained from the calculation of % RSD

which indicates the accuracy of the measurement. In this

study, the accuracy of each concentration fulfils the

requirements in the range of 95-102% and it was found

that % RSD of each concentration met the requirements

of below 1.5% (AOAC, 2002). The results of % recovery

and % RSD are presented in Table 1.

3.5 Caffeine content

The average caffeine content (%w/w) in the coffee

sample from Kawi for each profile was 8.80% for light,

7.42% for medium, and 5.71% for the dark profile. In

comparison, the coffee sample from Dampit has an

average of 8.19% for light, 7.36% for medium, and

5.65% for dark profile. The data were tested with a One-

Way Analysis of Variance (ANOVA) using Minitab 18

(United States). Based ANOVA test, there are no

differences (p>0.05) between caffeine content on

samples from Kawi and Dampit, and the caffeine content

from each roast profile (light, medium, dark) is

significantly different (p<0.05). The caffeine contents by

the light roasting method are highest. It is shown that the

roasting process affects the caffeine content in coffee

beans. The longer time and the higher temperature used

during roasting will decrease the caffeine content

(Mumin et al., 2006). Another cause of high caffeine

content was the possibility of interference from the

chlorogenic acid compound that took when the

(a)

(b)

Light roasted

Medium roasted

Dark roasted

Figure 1. The spectrum of caffeine standard with Robusta

coffee from (a) Kawi and (b) Dampit.

Figure 2. Calibration curve of caffein standard.

32 Ihsan et al. / Food Research 7 (6) (2023) 29 - 34

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extraction process took place. The caffeine extraction

process in coffee makes it possible to interfere with the

chlorogenic acid compound in coffee (Belay et al., 2008;

Esquivel and Jiménez, 2012; Navarra et al., 2017). Heat

treatment during roasting should be able to break the

bond of the chlorogenic acid from the caffeine to

produce caffeine in a free base condition hence the

caffeine content in coffee beans decreases. Therefore,

controlling the length of time and the roast temperature

became an important factor in affecting the caffeine

content that coffee beans will produce.

Caffeine content (%w/w) in the sample of robusta

coffee beans can be seen in Table 2. Based on Table 2,

the caffeine content in robusta coffee was 5-8%. The

acquisition of caffeine contents was above the quality

requirements of the Indonesian National Standard (SNI)

which is 0.45 – 2% w/w (SNI, 2004). Caracostea et al.

(2020) also analysed the caffeine content in Robusta

coffee using UV-Vis spectrophotometer. The caffeine

content in Robusta coffee was found 1.82% w/w.

According to Skowron et al. (2016), the caffeine content

of robusta coffee beans in Indonesia was 8.17%. That

caffeine content was higher than in other countries such

Concentration Absorbance % Recovery Mean of % Recovery SD % RSD

 80%
0.500 97.9 98.6

0.09 0.92 0.508 99.7
0.502 98.4

100%
0.605 96.7 97.9

0.13 1.05 0.614 98.3
0.616 98.7

 120%
0.737 99.9 99.6

0.14 0.92 0.728 98.6
0.740 100.3

Table 1. Value of % Recovery and RSD.

Sample Roast Profile Absorbance Concentration (µg/mL) Content (% w/w) Mean of Content (% w/w)

 Robusta

coffee

from

Kawi

 Light

0.556 11.10 8.84

 8.80±0.63
0.536 10.60 8.50
0.515 10.20 8.13
0.588 11.80 9.40
0.571 11.40 9.12

Medium

0.485 9.50 7.60

 7.42±0.28
0.469 9.15 7.32
0.484 9.48 7.55
0.482 9.43 7.55
0.456 8.86 7.07

 Dark

0.382 7.23 5.76

5.71±0.21
0.370 6.69 5.57
0.384 7.27 5.80
0.367 6.89 5.50
0.389 7.38 5.89

Robusta

coffee

from

Dampit

Light

0.528 10.40 8.26

 8.19 ±0.39
0.502 9.87 7.81
0.558 11.10 8.82
0.509 10.00 7.96
0.519 10.20 8.12

 Medium

0.484 9.48 7.55

7.36±0.29
0.446 8.64 6.90
0.477 9.32 7.44
0.488 9.57 7.62
0.472 9.21 7.31

 Dark

0.382 7.23 5.78

 5.65±0.11
0.373 7.03 5.62
0.379 7.16 5.70
0.374 7.05 5.63
0.366 6.87 5.50

Table 2. Results of caffeine content in robusta coffee beans from Kawi and Dampit

 Ihsan et al. / Food Research 7 (6) (2023) 29 - 34 33

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as Vietnam, India, and Uganda, which were 3 - 7.4%.

This matter can be caused by robusta coffee beans'

content that varies depending on the type or variety and

the surrounding environment.

4. Conclusion

The roasting methods have an effect on caffeine

content. The light roasting method gives the highest

caffeine content. This method was validated pertaining to

linearity, precision and accuracy studies, LOD and LOQ.

The method was established to be simple, linear, precise,

accurate as well as sensitive and can be applied to

determining the caffeine content in coffee.

Conflict of interest

The authors declare no conflict of interest.

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doi.org/10.1016/j.jfoodeng.2021.110888

Severini, C., Derossi, A., Ricci, I., Caporizzi, R. and

Fiore, A. (2018). Roasting Conditions, Grinding

Level and Brewing Method Highly Affect the

Healthy Benefits of A Coffee Cup. International

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8171/2018/127

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Caffeine Level of Wolaita Zone, Ethiopia Coffee

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 *Corresponding author.

Email: nazmimat@upm.edu.my

eISSN: 2550-2166 / © 2018 The Authors. Published by Rynnye Lyan Resources

  Food Research 3 (2) : 128 - 132 (April 2019)
  Journal homepage: http://www.myfoodresearch.com

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Preliminary study to predict moisture content of jackfruit skin using shortwave

near infrared spectroscopy

1Abdullah, N., 1, 3, *Nawi, N.M., ²Ding, P., 1Kassim. M.S.M. and 1Lazim, S.S.R.M.

1Department of Biological and Agricultural Engineering, Faculty of Engineering, Universiti Putra

Malaysia, 43400, UPM Serdang, Selangor, Malaysia
2Department of Crop Science, Faculty of Agriculture, Universiti Putra Malaysia, 43400 Serdang, Selangor,

Malaysia
3Institute of Plantation Studies, Universiti Putra Malaysia, 43400 Serdang, Selangor, Malaysia

Article history:

Received: 6 July 2018

Received in revised form: 15

October 2018

Accepted: 23 October 2018

Available Online: 6

November 2018

Keywords:

Jackfruit,

Moisture Content,

Skin Scanning,

Spectroscopy,

Non-Destructive

DOI:
https://doi.org/10.26656/fr.2017.3(2).135

Abstract

Moisture content of a jackfruit is one of the main attributes used by farmers to determine

the maturity level of the fruit. The objective of this preliminary research was to explore the

potential application of low-cost shortwave near infrared (VSWNIR) spectroscopy to non-

destructively predict moisture content of jackfruit from their outer skin. A total of 870 skin

portions collected from twenty-nine jackfruit samples were used in this study. After the

spectral measurement, the skin portions were dried in the oven in order to measure their

moisture content (%, wet basis, w.b.). Partial least square (PLS) method was used to

develop both calibration and prediction models for calibrating the spectral data with the

moisture content. This study found that the value of coefficient of determination (R2) and

root means square error of calibration (RMSEC) were 0.65 and 2.17, respectively. For the

prediction model, the value of R2 and root mean square error of prediction (RMSEP) were

0.64 and 2.81, respectively. These results indicated the VSWNIR spectrometer is a

promising technology for non-destructively predicting moisture content of jackfruits.

1. Introduction

Jackfruit (Artocarpus heterophyllus) is a non-

seasonal fruit which is widely planted in tropical

countries such as Brazil, Thailand, Indonesia, India,

Philippines and Malaysia (Madruga et al., 2014). In

Malaysia, approximately 5,097 ha of land were planted

with jackfruit, producing about 28,042 Mt of fruit with

the production values up to RM58 million (DOA, 2017).

Jackfruit is a high yielding crop which bears fruit all year

round with its production peak is usually between June

and December (Ong et al., 2006). Daud et al. (2017)

stated that the average mass of a fruit ranged from 3.5 to

10 kg and sometimes a fruit may reach up to 25 kg. The

fruit is basically round-cylindrical in shape with the

dimensions of length and diameter were about 30-100

cm and 25-50 cm, respectively (Leong et al., 2016).

A jackfruit maturity level can be determined by

measuring several parameters of chemical composition

factors such as crude fibre, colour, pH, soluble solids

sugars, organic acids, moisture content and flavour

changes during ripening of jackfruit (Ong et al., 2006).

The maturity determination is important because only the

ripened fruit has good eating quality in terms of aroma,

texture, sweetness, and taste and therefore is able to

produce high quality of juice (Sim et al., 2003).

However, physicochemical property of jackfruit may

vary depending on different origin regions and species

sources (Zhang et al., 2016). Thus, monitoring and

controlling fruit maturity has become a priority issue in

the jackfruit industry especially when the ripeness is

perceived by customers as an important quality indicator

(Sim et al., 2003).

The application of spectroscopic technology for non-

destructively measuring internal quality such as sugar

and moisture content of fruit which could lead to

maturity detection has gained tremendous interest among

researchers. Several studies reported the application of

near-infrared spectroscopy (NIRS) to determine the

internal quality of fruit such as watermelon (Tian et al.,

2007) and apple (Qing et al., 2007). In terms of moisture

content, NIRS was successfully used to predict moisture

content from sugar beet (Pan et al., 2015), potato (Amjad

et al., 2018) and cassava (Lertworasirikul and Tipsuwan,

2008). The measurement of moisture content using NIRS

is possible due to the strong absorbance of near-infrared

light by water molecules.

129 Abdullah et al. / Food Research 3 (2) (2019) 128 - 132

eISSN: 2550-2166 © 2018 The Authors. Published by Rynnye Lyan Resources

Recently, rapid development of a portable visible

and shortwave near-infrared spectrometer (Vis/

SWNIRS) with a wavelength range from 350 to 1100 nm

appears promising to be employed for fruit maturity

detection (Nawi et al., 2013). Unfortunately, there are no

reported studies have attempted to apply Vis/SWNIRS

for the prediction of moisture content from jackfruit

samples. Therefore, the goal of this research was to

investigate the feasibility of using Vis/SWNIRS to

predict moisture content from a jackfruit. The specific

objective was to develop partial least square (PLS)

models for predicting moisture content from the jackfruit

skin samples.

2. Materials and methods

2.1 Sample preparation

A total of twenty-nine matured Jackfruit samples

were purchased from a private orchard located in

Rawang, Selangor. Each jackfruit sample was first

weighed to obtain the mass of the fruit. Each sample was

divided into five vertical portions (top, upper middle,

middle, lower middle and bottom) and six horizontal

portions, giving thirty portions for each fruit samples

(Figure 1). In total, 870 portions were extracted from 29

jackfruit samples. Each portion was scanned on its skin

surface before it was sliced into small cube and placed

into an oven dryer for moisture content measurement.

2.2 Spectral acquisition

Spectral data of the skin from each portion was

recorded using visible shortwave near infrared

(VSWNIR) spectrometer (Ocean Optic HR4000, Ocean

Optics Inc., Dunedin, Florida) with a wavelength ranges

from 200 to 1100 nm. This high-resolution miniature

fiber optic spectrometer is equipped with a charge-

coupled device (CCD) detector, having an optical

resolution of 0.50 nm. The spectral data of each portion

was recorded three times and averaged before it was

used in the development of calibration and prediction

models. A scanning distance between the spectrometer

and the skin surface was fixed at 1.5 cm. The spectral

measurement was performed inside a black box which

was illuminated by a halogen light source (Model: HL

2000, Ocean Optics Inc., Dunedin, Florida). The spectral

data were collected and transformed into a computer

with the application of SpectraSuite software (Ocean

Optics Inc. Finland). In order to avoid a low signal-to-

noise ratio, some obvious noise removed from both ends

of the wavelength, considering only the wavelength

regions between 500 nm and 950 nm were used for the

calculations.

2.3 Moisture content measurement

After the spectral acquisition, each portion was cut

into 2 cm3 cube size. The thickness of skin samples for

each portion was also measured. Then, the cube portions

were put in containers and placed into a conventional

oven dryer with a drying temperature of 105±2°C for 24

hours. Conventional dryer is the most economical hot air

-drying technique commonly used to dry fruits and

vegetables (Omolola et al., 2017).  Moisture content

(MC) was determined using an air oven method

according to the standard of Association of Official

Analytical Chemists (AOAC International) (Pearson,

1976). The moisture content of samples was quantified

indirectly, according to the loss of mass after drying at

105±2°C. The mass of skin samples and metal container

of each portion was determined based on a wet-weight

basis method (MC, %, w.b.) using the Equation (1)

Where W1

is the weight of the container with the sample; W2 is the

weight of the container with sample before drying; and

W3 is the weight of the container with sample after

drying.

2.4 Spectral data pre-treatment

Before calibration, the spectral data were pre-treated

for optimal performance. The effect of several pre-

treatment methods on the performance of PLS models

including smoothing by moving average, multiplicative

scatter correction (MSC), first and second derivatives,

standard normal variate (SNV) transformation and

Savitzky-Golay were investigated. In this study, a

combination of Savitzky-Golay and SNV was found to

yield the best performance for PLS models. These

selected pre-treatment methods were implemented using

the Unscrambler X 10.3 (CAMO AS, Trondheim,

Norway).

2.5 Development of calibration and validation models

Before PLS models were developed, principal

component analysis (PCA) was applied to extract useful

information from the spectra, decrease the noise and

determine the optimum number of latent variables (Wu

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Figure 1. Marking for each portion of jackfruit skin

(1)

  Abdullah et al. / Food Research 3 (2) (2019) 128 - 132 130

eISSN: 2550-2166 © 2018 The Authors. Published by Rynnye Lyan Resources

et al., 2008). PCA is a well-known chemometrics

method used to search for directions of maximum

variability in sample grouping and using them as new

axes called principle components (PCs) or latent

variables (LVs) that can be used as new variables,

instead of the original data, in the following calculations

(Nawi et al., 2013). PCA was also used to detect spectral

outliers that might affect model performance in each data

set. PCA identified outliers from the influence plot

which displays the sample residual x-variances against

leverages. Samples with high residual variance are likely

to be outliers. These identified outliers were removed

before modeling by PLS regression. In this study, 5% of

the data were removed for being outliers.

In this study, the development of the PLS model was

achieved by full cross-validation (leave-one-out) method

(Nawi et al., 2013). External validation was used in this

study to check the performance of the PLS models. The

samples in the external validation set had not been used

for the calibration development. Before calibration,

samples were divided into two sets; 75% of the samples

were used to develop calibration and 25% of the samples

were used to validate the predictive equation (validation

set).

Both PCA and PLS modelling were run using the

Unscrambler X 10.3. In the end, the performance of the

PLS models was evaluated by the root mean square error

of calibration (RMSEC) and the coefficient of

determination for calibration (R2) for the calibration

model. For the prediction model, the root mean square

error of prediction (RMSEP) and the coefficient of

determination for prediction (R2) were used.

3. Results and discussion

3.1 Statistical parameter of the samples

The statistics characteristic of moisture content for

jackfruit portions are presented in Table 1. From the

table, it can be seen that the lowest and the highest

values of moisture content recorded were 5.47 and

49.38% (w.b.), respectively. The average value of

moisture content for all jackfruit samples was 16.74%

(w. b). The variation in moisture content may indicate

that the samples were harvested at different maturity

levels. The average value of measured thickness of the

skin was 2 cm.

3.2 Typical spectral curves for skin samples

The effective wavelength for spectral data collected

from the skin surface was from 500 nm to 950 nm.

Typical spectral curves representing different lateral

portions (top, upper middle, middle, lower middle,

bottom) of jackfruit samples are shown in Figure 2. From

the figure, it can be observed that the absorption peaks

occurred around 550 nm, 680 nm and 940 nm. The

absorptions can be related to the presence of carotenoids

(around 500 nm), anthocyanins (550-600 nm),

chlorophyll (678 nm) and water at 940 nm (Van et al.,

2017). Thus, it can be concluded that the peak around

940 nm was due to the reaction of chemical

characteristic and water in the skin portion.

For crop industry, the outer surface texture is an

important characteristic to determine their maturity level.

Fan et al. (2015) stated that some changes in the spectral

curve represent hidden information of different

components such as water, sucrose, fructose and glucose

of fruit. Thus, the reflectance spectra of moisture content

detected non-destructively from skin surface may be

very useful to monitor crop maturity in a field.

3.3 Partial Lease Square model for moisture content and

the spectral data

PLS method was used to build both calibration and

prediction models to calibrate the spectral data in the

range of 500–950 nm with the moisture content of

jackfruit skin (Figure 3). Ten latent variables (LVs) were

used in both models. The figures show that for the

calibration model, the values of R2 and RMSEC were

0.65 and 2.17, respectively. For the prediction model, the

values of R2 and RMSEP were 0.64 and 2.81,

respectively. These findings indicated that the VSWNIR

spectrometer is a promising technology to be used for

monitoring the maturity of jackfruit. This preliminary

study was unable to obtain higher R2 values for both

models probably because of the nature of the skin

surface which was homogenous in terms of surface

roughness and colour (Nawi et al., 2014).

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Parameter N Min. Max. Mean

Moisture content (%, w. b.) 870 5.47 49.38 16.74

Table 1. Statistical characteristic of moisture content for skin

sample from jackfruit portions

Figure 2. Reflectance spectral data for the top to bottom skin

portion from 500 - 950 nm

131 Abdullah et al. / Food Research 3 (2) (2019) 128 - 132

eISSN: 2550-2166 © 2018 The Authors. Published by Rynnye Lyan Resources

4. Conclusion

In conclusion, the VSWNIR spectroscopic technique

has the potential to be used to predict moisture content

from jackfruit skin. Owing to the nature of jackfruit skin

which is rough and thorny, this preliminary study is

considered successful and has gained an acceptable

accuracy for predicting the moisture content of jackfruit

with R2 values for both calibration and prediction models

were 0.65 and 0.64, respectively. The accuracy of the

prediction could be increased if more jackfruit samples

were used.  Thus, it can be concluded that the VSWNIR

spectrometer could be utilized for predicting maturity of

jackfruit by scanning the moisture content from the skin

surface.

Acknowledgments

The authors acknowledge financial support from

Universiti Putra Malaysia through Putra Grant-Graduate

Research Initiative Scheme (Vot no.: 9511900). The

authors also acknowledge Meadow Spring Orchard Sdn.

Bhd. for supplying jackfruits samples for this research.

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Mengingati mati juga adalah satu cara membersihkan hati, hadith Nabi saw,

 القُلُوَب َتْصَدأُ َكَما َيْصَدأُ الَحِديد. ِقْيَل : َيا َرُسوَل هللا  َوَما َجالَُءَها؟ َفَقاَل : ِتالََوة القُرآن َوِذْكر الَمْوت. قال رسول هللا َصلَّى هللاُ َعَلْيِه َوَسلََّم إِنَّ

أخرجه البيهقى

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6/11/2017 Menziarahi Kubur Pada Hari Raya.

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Yang  bermaksud,  Sabda  Rasulullah  saw,  sesungguhnya  hati  ini  berkarat  sepertimana  besi  yang  berkarat.  Sahabat  bertanya:  Wahai  Rasulullah  bagaimana  untuk
mengilatkannya? Baginda menjawab: Membaca alQuran dan mengingati mati.

Ulamak menyatakan ada tiga perkara untuk merawat hati:

1. Taat kepada Allah.
2. Memperbanyakkan mengingati mati.
3. Menziarahi kubur orang Islam.

Islam menggalakkan kita mengingati mati supaya kita sedar dan membuat persediaan untuk mati. Membuat persediaan untuk mati adalah sebahagian daripada Taqwa
sebagaimana pentakrifan Taqwa oleh Saidina Ali Karamallahu Wajhah:

Taqwa ialah takut kepada Allah, beramal dengan alQuran, redha dengan yang sedikit dan membuat persediaan untuk hari kematian[2].

Hukum menziarahi kubur adalah harus dengan dengan adabadab yang digariskan oleh Syariat. Manakala menziarahi kubur kaum kerabat terutama ibu bapa adalah
sunat Muakkad. Makin bertambah pahalanya  jika kubur  ibu bapa diziarahi pada  tiaptiap hari Jumaat atau hari  raya[3] dan dibaca surah Yasin di sisinya. Hal  ini

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berdasarkan hadith,

ا. َعْن أَِبي ُهَرْيَرَة َرِضَي هللاُ َعْنُه َقاَل: َقاَل َرُسوُل ِهللا َصلَّى هللاُ َعَلْيِه َوَسلََّم: َمْن َزاَر َقْبَر أََبَوْيِه أَْو إِْحَداُهَما ِفي ُكلِّ ُجْمَعٍة ُغِفَر َلُه َوُكِتَب ِبّرً

(رواه الطبرانى في األوسط)

Yang bermaksud, Dari Abu Hurairah ra berkata: Sabda Nabi saw: Barang siapa menziarahi kubur kedua ibu bapanya atau salah seorang daripadanya, tiaptiap hari Jumaat
nescaya diampunkan baginya dan dicatit sebagai (anak) yang berbakti.

Begitu juga hadith,

ة َمْبُروَرة َوَمْن َكاَن زواًرا َلُهَما َزاَرت اْلَمَالِئَكة َقْبره َعن اْبن عمر َرِضي هللا َعنُه َقاَل َمْن َزاَر َقْبر أََبَوْيِه أَْو أََحدُهَما احِتَساًبا َكاَن َكعْدِل حجَّ

Yang bermaksud, Daripada Ibn Umar ra berkata: Sesiapa menziarahi kubur kedua ibubapanya atau salah seorang daripadanya dengan penuh keikhlasan ianya menyamai
pahala haji yang mabrur dan sesiapa menziarahi keduaduanya maka malaikat akan menziarahi kuburnya pula[4].

Kebiasaan pengunjung akan memberi salam dahulu kemudian berdoa semoga Allah memberikan rahmat dan maghfirahNya (keampunan) kepada simati. Daripada Ibnu
Mas‘ud, Rasulullah saw bersabda:

ُر اآلِخَرة ْنَيا َوُتَذكِّ ُد ِفى الدُّ َها ُتَزهِّ ُكْنُت َنَهيُتُكْم َعْن ِزَياَرِة القُُبوِر٬ َفُزوُروا القُُبور َفـإِنَّ

Yang bermaksud, Aku melarang kamu menziarahi kubur maka ziarahlah kubur.  Ini kerana dengan menziarahi kubur menjadikan kamu bersederhana dengan dunia dan
mengingati akhirat.

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6/11/2017 Menziarahi Kubur Pada Hari Raya.

http://www.muftins.gov.my/index.php/arkib2/tareqattasauwuf/743menziarahikuburpadahariraya 5/6

Bertahlil atau berdoa adalah untuk menolong simati. Sabda Rasulullah saw,

Yang bermaksud, Tiadalah orang yang mati di dalam kuburnya melainkan seperti orang yang  tenggelam meminta pertolongan menanti doa yang ada perhubungannya
daripada bapanya, atau saudaranya atau kawan temannya. Dan apabila dia mendapati orang mendoakannya adalah terlebih kasih baginya daripada dunia dan segala
isinya.

Riwayat alDailimi

Hadith tentang menghadiah pahala alQuran kepada ahli kubur[5],

ُرور٬ َوَيْكُتب هللاُ َتَعاَلى لِلَُقاِرئ ات َوأَْهَدى َثوابها لِْلَمْوَتى٬ َغَفَر هللاُ لِْلَمْوَتى َوأَْدخل ِفى َقُبوِرِهُم النُّور َوالسُّ  َصلَّى هللاُ َعَلْيِه َوَسلََّم أنه َقاَل: َمْن َدَخَل الَمَقاِبر َوَقَرأَ قُْل ُهَو هللاُ أََحد َعَشر َمرَّ ِبيِّ َعِن النَّ
ِبُكلِّ َميت َماَت ِمْن َيْوٍم أَْهَبَط هللا آَدم إَِلى األَْرِض إَِلى َيْوِم الِقَياَمِة َعَشر َحَسَنات.

Yang bermaksud, Daripada Nabi SAW bersabda: Sesiapa memasuki kawasan kubur dan membaca (قل هو هللا أحد) sepuluh kali serta menghadiahkan pahala bacaan tersebut
kepada si mati, maka Allah ampunkan si mati dan memasukkan cahaya dan kegembiraan ke dalam kubur mereka. Allah akan tulis pahala si pembaca dengan sepuluh
kebajikan, mengikut bilangan mayat yang mati bermula dari hari  Nabi Adam dicampakkan ke bumi hinggalah ke hari kiamat.

[1] (AtTakathur 001002)

[2] Taqwa: Hakikat, HukumHukum dan KesanKesannya, Dr. Muhammad alZuhayli, terbitan Jabatan Mufti N.Sembilan, hlmn 2.

[3] Mastika Hadith Rasulullah SAW, Bahagian Hal Ehwal Islam, Jabatan Perdana Menteri, Jld 2 Hlmn 428.

[4] Nawadir alUsul fi Ma’rifah Ahadith alRasul, alHakim alTirmizi, Sumber ke15, bab fi Tahqiq alTahdid ‘Ala Zuwarat alQubur.

[5] Bustan alWaizin wa Riyadh alSami’in, Imam Abi alFarj Abdul Rahman bin Abi alHasan Ali bin Muhammad bin Ali bin alJauzi alQarasyi alTamimi alBakri alHanbali,
Dar alKutub alArabi, 2001, hlmn 293

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6/11/2017 دار اإلفتاء  ال حرج في زيارة المقابر يوم العيد

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English2017 16 رمضان 1438  ,  11 حزيران

الصفحة الرئيسية

الفتاوى

عدد التقييمات : 0عدد مرات الطباعة: 766عدد القراء: 27856

اسم المفتي : سماحة المفتي العام السابق الدكتور نوح علي سلمان

الموضوع : ال حرج في زيارة المقابر يوم العيد

رقم الفتوى : 612

التاريخ : 20‐04‐2010

التصنيف : الجنائز

نوع الفتوى : بحثية

السؤال :

الفتاوى

‐ع+ع

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6/11/2017 دار اإلفتاء  ال حرج في زيارة المقابر يوم العيد

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ما حكم زيارة القبور يوم العيد للرجال والنساء٬ هل هناك ضوابط معينة جيب مراعا⸂ا خالل الزيارة؛ ألننا كثريًا ما جند بعض زوار املقابر -وخاصة النساء- يقمن بالبكاء وإطالق الصراخ
والصيحات٬ وما حكم توزيع النقود واحللويات يف املقابر؟

الجواب :

احلمد هللا٬ والصالة والسالم على سيدنا رسول اهللا
َا ُتذَكُِّر اآلِخَرَة)٬ وهذا يشمل اْلُقُبوِر فـَُزوُروَها) رواه مسلم٬ وزاد الرتمذي: (فَِإ⸂َّ زيارة القبور جائزة يف العيد وغريه٬ للرجال والنساء٬ لقوله صلى اهللا عليه وسلم: (ُكْنُت َ⸂َْيُتُكْم َعْن زِيَاَرِة

الرجال والنساء.
ولكن جيب احلذر من ارتكاب املخالفات الشرعية يف املقابر٬ كاالختالط بالرجال٬ والتربج احملرم٬ وكشف العورات٬ ومصافحة الرجال األجانب٬ فهذه وإن كانت ممنوعًة يف كل مكان

وزمان٬ إال أن ارتكاب احلرام عند مواطن العظة أشد فحًشا وحترميًا.
وأما البكاء وهو نزول الدموع عند غلبة احلزن فال يؤاخذ اهللا به٬ ولكن يؤاخذ على النوح والصياح والصراخ٬ لقوله صلى اهللا عليه وسلم: (لَْيَس ِمنَّا َمْن َلَطَم اْخلُُدوَد َوَشقَّ اْجلُُيوَب َوَدَعا

ِبَدْعَوى اْجلَاِهِليَِّة) متفق عليه.
وجيوز توزيع احللوى يف األعياد وغريها٬ ولكن املقابر ليست مكانًا مناسًبا لذلك؛ فزيارة القبور غرضها املوعظة واالعتبار٬ وليس الطعام والشراب٬ فإن اقتصر األمر على التصدق باملال على

الفقراء فذلك أفضل. واهللا تعاىل أعلم.

فتاوى أخرى
•   التكبير الجماعي في العيد جائز

 حكم زيارة النساء للمقابر  •
 على الزوجين معرفة حقوق كل منهما على اآلخر، منعا للمشاكل  •

 كراهة الزواج بين العيدين ال أصل له في الشرع  •
 حكم ترك الزيارة في الله وصالة الجماعة خوفا من رؤية المنكر  •

 هل تسقط الجمعة إذا اجتمع في يوم واحد عيد وجمعة؟  •
 يجوز للمرأة والمنفرد صالة العيد في البيت واألولى جماعة المسجد  •

 حكم منع الزوجة من زيارة أختها  •
 يحرم تأخير إيصال زكاة الفطر إلى مستحقيها  •

 ال ُيحكم بخروج المسلم من اإلسالم إال بيقين •

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6/11/2017 دار اإلفتاء المصرية تؤكد أّن زيارة القبور في العيد مشروعة

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توقيت القاهرة المحلي 16:05:28 آخر تحديث Googleاألحد 11 حزيران / يونيو 2017 مصر اليوم

البحث

تونس مباراة قائمة من وربيعة  كوبر يستقر على استبعاد الشناوى وعاشور والشيخ  محمد صالح ينضم لليفربول عقب مباراة مصر وتونس بنهائى بطولة فرنسا المفتوحة التاريخ لدخول يسعيان وفافرينكا أخبار عاجلةنادال

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دار اإلفتاء المصرية تؤكد أّن زيارة القبور في العيد مشروعة

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سياراتفيديوأبراجمدوناتبيئةعلوم وتكنولوجيانساءتعليمإعالمأخبار

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6/11/2017 دار اإلفتاء المصرية تؤكد أّن زيارة القبور في العيد مشروعة

http://www.egypttoday.com/248/060716110126%D8%AF%D8%A7%D8%B1%D8%A7%D9%84%D8%A5%D9%81%D8%AA%D8%A7%D8%A1%D8%A7%D9%84%D9%85%D8%B5%D8%B1%D9%8A%D8… 2/17

أوضحت دار اإلفتاء المصرية، إن زيارة القبور ُسنٌَّة في أصلها، ُمستحبٌة للرجال باتفاق جميع العلماء؛ لقوله صلى هللا عليه

 اْلَقْلَب َوُتْدِمُع  َبَدا لِي َأنََّها ُتِرقُّ : َنَهْيُتُكْم َعْن ِزَياَرِة اْلُقُبوِر، ُثمَّ  َبَدا لِي ِفيِهنَّ وآله وسلم: "َأال ِإنِّي َقْد ُكْنُت َنَهْيُتُكْم َعْن َثالٍث ُثمَّ

ُرُكُم ُر اآلِخَرَة َفُزوُروَها وال َتُقوُلوا ُهْجرا… الحديث"؛ ولقوله صلى هللا عليه وآله وسلم: "ُزوُروا اْلُقُبوَر َفِإنََّها ُتَذكِّ اْلَعْيَن َوُتَذكِّ

اآلِخَرَة".

وأضافت اإلفتاء، في إجابتها عن سؤال "ما حكم زيارة المقابر في العيد؟"، أن الزيارة مشروعة النتفاع الميت بثواب القراءة

والدعاء والصدقة، وُأْنِسه بالزائر؛ ألن روح الميت لها ارتباٌط بقبره ال تفارقه أبًدا؛ ولذلك يعرف من يزوره، قال صلى هللا عليه

الَم"، كما رغَّب النبي صلى  َعَلْيِه السَّ  َعَرَفُه َوَردَّ ْنَيا فُيَسلُِّم َعَلْيِه، ِإالَّ  ِبَقْبِر َرُجٍل َكاَن َيْعِرُفُه ِفي الدُّ وآله وسلم: "َما ِمْن َعْبٍد َيُمرُّ

 ُجُمَعٍة ُغِفَر َلُه هللا عليه وآله وسلم في زيارة القبور بالوعد بالمغفرة والثواب فقال: "َمْن َزاَر َقْبَر َأَبَوْيِه َأْو َأَحِدِهَما ِفي ُكلِّ

َوُكِتَب َبرا".

وأشارت إلى أن زيارة القبور مستحبٌة للنساء عند األحناف، وجائزٌة عند الجمهور، ولكن مع الكراهة في زيارة غير قبر النبي

 على الصبر.  وعدِم ُقدَرتهنَّ ِة قلوبهنَّ صلى هللا عليه وآله وسلم؛ وذلك لِِرقَّ

دار اإلفتاء المصرية

القاهرةمحمود حساني

GMT 05:13 2017 / األحد ,11 حزيران

ترامب وأوباما لم يتحدثا منذيونيو
حفلة تنصيبه منذ أشهر

GMT 04:51 2017 / األحد ,11 حزيران

يونيو

فشل ماي و"المحافظين"
يتصدر صفحات الصحف

البريطانية

أخبار ذات صلة

GMT 14:59 2017 الخميس ,08 حزيران

ندوة دينية لهيئة المجتمعات/ يونيو
العمرانية في حضور مفتي

الديار المصرية

GMT 13:26 2017 الخميس ,08 حزيران

/ يونيو

ندوة دينية بعنوان "القيادة
أمانة وعبادة" في مدينة "6

أكتوبر"

GMT 11:32 2017 الخميس ,08 حزيران

/ يونيو

وزير الثقافة ومحافظ
اإلسماعيلية يشهدان احتفالية

ليالي رمضان

GMT 09:17 2017 الخميس ,08 حزيران

/ يونيو

إجراءات مشددة لتأمين حفل
المغنية األمريكية آريانا جراندي

بباريس

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6/11/2017 دار اإلفتاء المصرية تؤكد أّن زيارة القبور في العيد مشروعة

http://www.egypttoday.com/248/060716110126%D8%AF%D8%A7%D8%B1%D8%A7%D9%84%D8%A5%D9%81%D8%AA%D8%A7%D8%A1%D8%A7%D9%84%D9%85%D8%B5%D8%B1%D9%8A%D8… 3/17

ن، واألمر في ذلك واسع، إال أن هللا تعالى جعل األعياد للمسلمين بهجة وفرحة؛ فال ُيسَتحبُّ وأفادت: "ليس للزيارة وقٌت ُمَعيَّ

تجديد األحزان في مثل هذه األيام، فإن لم يكن في ذلك تجديٌد لألحزان فال َبْأَس بزيارة األموات في األعياد، كما كانوا

ُيزاُرون في حياتهم في األعياد".

األمواتقبر النبيدار اإلفتاء المصريةمصر اليوم

المزيد من األخبار

"

"

"

"

"

بباريس

GMT 08:26 2017 الخميس ,08 حزيران

/ يونيو

قصور الثقافة تكرم الروائي
أحمد الشيخ وفريدة النقاش

بوكالة بازرعة

GMT 08:20 2017 الخميس ,08 حزيران

/ يونيو

"الثقافة" تعقد ندوتين عن
فوائد الصوم وأخالق الصائم

غًدا

GMT 08:16 2017 الخميس ,08 حزيران

/ يونيو

تونس توقف بث فيلم لدعوته
إلى التطبيع مع الكهيان

الصهيوني

GMT 08:13 2017 الخميس ,08 حزيران

/ يونيو

قصور الثقافة تواصل تقديم
فعاليات رمضان الثقافيه والفنيه

بالمعز

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PENUNTUT ILMU
Dr. Abdullaah Jalil
40 Hadith (13)

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40 Hadith (13)
(3 topik) MUAMALAT, KEWANGAN DAN EKONOMI ISLAM
*** (2013). 40 Hadith Pengurusan Harta dan Perancangan Kewangan. Nilai: Wisdom Publication.
*** (2017) 40 Hadith Berkenaan Ketegasan Pengharaman Riba. Yusuf Isma’il al-Nabhani. (Abdullaah Jalil,  Terjemahan.). Nilai: Wisdom Publication.
*** (2018). 40 Hadith Berkenaan Ibadat Harta. Nilai: Wisdom Publication.
(7 topik) ILMU, SHARIAH (RUKUN ISLAM) & RASULULLAH صلى الله عليه وسلم
*** (2016). 40 Hadith Puasa dan Ramadan: Dengan Nota Ringkas Fiqh Mazhab al-Shafi’i dan Fiqh Perbandingan. Nilai: Wisdom Publication.
*** (2019). 40 Hadith Kelebihan Ilmu dan Adab-adabnya. Nilai: Wisdom Publication.
*** (2019). 40 Hadith Berkenaan Kelebihan Penghulu Para Rasul عليهم السلام. Nilai: Wisdom Publication.
*** (2020) Yahya ibn Sharaf Al-Nawawi. 40 Hadith Imam Al-Nawawi Berkenaan Asas-asas Agama Islam dan Prinsip Hukum Shariat. (Abdullaah Jalil, Terjemah) Nilai: Wisdom Publication.
*** (2020). 40 Hadith Kemuliaan Masjid dan Adab-adabnya. Nilai: Wisdom Publication.
*** (2021). Mutiara Nabawiyyah Berkenaan Kelebihan Haji, Umrah dan Zulhijjah. Nilai: Wisdom Publication.
*** (2022). Empat Puluh Hadith Qudsi oleh Al-Imam Al-‘Allamah al-Muhaddith al-Faqih Mulla ‘Ali al-Qari al-Hanafi al-Maturidi al-Sufi (w.1014H) . Nilai: Wisdom Publication.
(3 topik) ZIKRULLAH, ISTIGHFAR & SELAWAT
*** (2013) Abu al-‘Abbas al-Uqlishi. (2013). Cahaya-Cahaya Sunnah Yang Khusus Berkenaan Kelebihan Selawat Ke Atas Nabi Yang Terpilih SAW (40 Hadith Selawat) (Abdullaah Jalil, Trans.). Nilai: Wisdom Publication.
*** (2019). 50 Hadith Doa Rasulullah SAW dan Adab serta Kelebihannya. Nilai: Wisdom Publication.
*** (2019). 50 Hadith Utama Berkenaan Kepentingan dan Kelebihan Zikir. Nilai: Wisdom Publication. Dikembangkan dari Bahagian II : (2013). Natijah Fikir dan 40 Hadith Kelebihan Zikir. Nilai: Wisdom Publication.
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