BATU PERMATA DI ALAM MELAYU MENGIKUT ISTILAH TEMPATAN, GEOLOGI DAN GEMOLOGI

 20 jenis batu permata yang paling terkenal 

di Alam Melayu

Berikut ialah 20 jenis batu permata yang paling terkenal di Alam Melayu, merangkumi nama tradisional Melayu, istilah geologi/petrologi, istilah gemologi, komposisi kimia, kekerasan Mohs dan ringkasan sifatnya. Senarai ini disusun berdasarkan penggunaan istilah dalam manuskrip Melayu, perdagangan permata Nusantara, Kamus Dewan dan istilah gemologi moden.

Bil	Nama di Alam Melayu	Istilah Geologi / Petrologi	Istilah Gemologi	Formula Kimia	Mohs	Ringkasan
1	Intan / Berlian	Diamond	Diamond	C	10	Mineral semula jadi paling keras di dunia, indeks biasan sangat tinggi dan kilauan luar biasa.
2	Delima	Korundum merah	Ruby	Al₂O₃	9	Warna merah disebabkan kromium. Antara empat batu permata berharga utama.
3	Nilam	Korundum biru	Sapphire	Al₂O₃	9	Terdapat dalam hampir semua warna kecuali merah. Nilam biru paling terkenal.
4	Zamrud	Beril hijau	Emerald	Be₃Al₂Si₆O₁₈	7.5–8	Warna hijau daripada kromium atau vanadium. Hampir semua zamrud mempunyai inklusi semula jadi.
5	Kecubung	Kuarza ungu	Amethyst	SiO₂	7	Variasi kuarza berwarna ungu akibat besi dan penyinaran semula jadi.
6	Cempaka	Kuarza kuning	Citrine	SiO₂	7	Variasi kuarza kuning. Banyak di pasaran ialah kecubung yang dirawat haba.
7	Akik / Akek	Kalsedoni	Agate / Chalcedony	SiO₂	6.5–7	Batu berjalur pelbagai warna yang sangat popular di Nusantara.
8	Jaspis	Jasper	Jasper	SiO₂	6.5–7	Kuarza legap dengan pelbagai warna akibat kekotoran besi.
9	Baiduri	Opal	Precious Opal	SiO₂·nH₂O	5.5–6.5	Mengandungi air dan terkenal dengan fenomena "play-of-colour".
10	Jed	Jadeit / Nefrit	Jade	NaAlSi₂O₆ / Ca₂(Mg,Fe)₅Si₈O₂₂(OH)₂	6–7	Sangat dihargai dalam budaya Asia kerana ketahanan dan keindahannya.
11	Firus	Turquoise	Turquoise	CuAl₆(PO₄)₄(OH)₈·4H₂O	5–6	Batu biru kehijauan yang terkenal sejak zaman Parsi dan Timur Tengah.
12	Yakut	Zirkon	Zircon	ZrSiO₄	7.5	Permata semula jadi, bukan cubic zirconia. Mempunyai kilauan tinggi.
13	Topaz	Topaz	Topaz	Al₂SiO₄(F,OH)₂	8	Terkenal dengan warna kuning keemasan, biru dan merah jambu.
14	Ratna Wilis	Olivin	Peridot	(Mg,Fe)₂SiO₄	6.5–7	Permata hijau zaitun yang terbentuk daripada magma mantel bumi.
15	Lazuardi	Lapis Lazuli	Lapis Lazuli	(Na,Ca)₈(AlSiO₄)₆(SO₄,S,Cl)₂	5–5.5	Batu biru diraja yang digunakan sejak zaman Mesir Purba.
16	Spinel	Spinel	Spinel	MgAl₂O₄	8	Dahulu sering disalah anggap sebagai delima kerana warna merahnya.
17	Garnet / Manikam	Kumpulan Garnet	Garnet	X₃Y₂(SiO₄)₃	6.5–7.5	Hadir dalam pelbagai warna kecuali biru tulen.
18	Mutiara	Organik	Pearl	CaCO₃ + Conchiolin	2.5–4.5	Terbentuk di dalam tiram dan bukan mineral sebenar.
19	Merjan / Marjan	Organik	Coral	CaCO₃	3–4	Rangka koloni hidupan laut yang digunakan sebagai batu permata.
20	Kristal Gunung	Kuarza Jernih	Rock Crystal	SiO₂	7	Kuarza lutsinar tanpa warna yang sering digunakan dalam ukiran dan perhiasan.

Pengelasan Mengikut Geologi

1. Mineral Silikat

• Zamrud (Beril)
• Jed
• Yakut (Zirkon)
• Peridot
• Garnet
• Lapis Lazuli

2. Mineral Oksida

• Berlian (unsur asli karbon)
• Delima
• Nilam
• Spinel

3. Kumpulan Kuarza

• Kecubung
• Cempaka
• Kristal Gunung
• Akik
• Jaspis

4. Fosfat

• Firus

5. Silika Terhidrat

• Baiduri (Opal)

6. Batu Permata Organik

• Mutiara
• Merjan

Empat Batu Permata Berharga Utama (The Big Four)

Dalam gemologi moden, hanya empat batu permata diklasifikasikan sebagai Precious Gemstones:

1. Berlian (Diamond)
2. Delima (Ruby)
3. Nilam (Sapphire)
4. Zamrud (Emerald)

Semua batu permata lain secara tradisional dikelaskan sebagai Semi-Precious Gemstones, walaupun dalam industri gemologi moden istilah ini semakin kurang digunakan kerana nilai sesuatu batu lebih bergantung kepada faktor seperti kelangkaan, warna, kejernihan, saiz dan mutu pemotongan berbanding kategori "berharga" atau "separa berharga".

Istilah Klasik Alam Melayu

Dalam manuskrip Melayu lama, selain nama-nama batu di atas, turut digunakan istilah seperti:

• Ratna – batu permata secara umum.
• Manikam – permata bernilai tinggi, sering merujuk kepada delima atau batu merah.
• Jauhar – permata atau batu berharga.
• Permata – istilah umum bagi semua batu bernilai.
• Nilakandi – nama klasik bagi nilam.
• Akek – ejaan lama bagi akik.
• Merjan – ejaan klasik bagi marjan (coral). 

QUR'AN 6666 VERSES: EXPLANATION OF HOW THE METHOD OF CALCULATING THE NUMBER OF VERSES OF THE QUR'AN TO BE 6666 VERSES

How Did the Figure 6,666 Originate?

An Academic Perspective on the Number Commonly Associated with the Qur'an

The question, "How did the number 6,666 originate?" can be examined from an academic and historical perspective. Based on classical Islamic literature and explanations provided by contemporary Islamic scholars and official institutions, there are three principal theories regarding the origin of this figure. However, only one of these theories has a reasonably well-documented textual basis.

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The Origin of the Number 6,666

Theory 1 — A Thematic Classification of the Qur'anic Content (The Most Credible Explanation)

Among the various explanations proposed, this is the one that has the strongest support from traceable classical sources.

In the classical work Nihāyat al-Zayn fī Irshād al-Mubtadi'īn, and as later mentioned by Wahbah al-Zuhayli in Al-Tafsīr al-Munīr, the figure 6,666 does not refer to the total number of verses (āyāt) in the Qur'an as arranged in the Muṣḥaf. Rather, it represents a thematic classification of the Qur'anic contents according to specific subject categories.

The classification is traditionally presented as follows:

Category	Number
Verses containing divine commands (al-amr)	1,000
Verses containing prohibitions (an-nahy)	1,000
Verses promising divine reward (al-wa'd)	1,000
Verses warning of punishment (al-wa'īd)	1,000
Verses relating historical narratives and accounts (al-qaṣaṣ wa al-akhbār)	1,000
Verses containing lessons and parables (al-'ibar wa al-amthāl)	1,000
Verses concerning lawful and unlawful rulings (ḥalāl wa ḥarām)	500
Supplicatory and glorification verses (du'ā' and tasbīḥ)	100
Verses concerning abrogation (nāsikh wa mansūkh)	66
Total	6,666

It is important to understand that these categories are not mutually exclusive. A single Qur'anic verse may simultaneously contain a command, a historical narrative, and a moral lesson. Consequently, these figures were not obtained by counting every verse individually, but rather by classifying Qur'anic passages according to specific thematic criteria developed by certain scholars.

Therefore, this method should be understood as a thematic framework for studying the Qur'an, rather than as a calculation of its total number of verses.

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Theory 2 — A Conventional or Symbolic Number

Some modern researchers have suggested that 6,666 may have functioned as a rounded or mnemonic number, making it easier for students in traditional Islamic schools (pondok and madrasah) to memorize.

This hypothesis may explain why the figure became particularly popular throughout Malaysia, Indonesia, Brunei, and Singapore, despite the fact that the principal authorities on the science of Qur'anic verse enumeration ('Add al-Āy) do not recognize 6,666 as the official number of Qur'anic verses.

Nevertheless, this explanation remains a scholarly hypothesis and has not been established through definitive historical evidence.

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Theory 3 — An Early Narration Attributed to Ibn 'Abbās

Another claim occasionally encountered is that the number 6,666 originated from a narration attributed to 'Abdullāh ibn 'Abbās (may Allah be pleased with him).

However, upon examining the major classical references on the sciences of the Qur'an, including Al-Itqān fī 'Ulūm al-Qur'ān, no authenticated narration from Ibn 'Abbās stating that the Qur'an contains 6,666 verses has been identified.

Instead, some reports attribute to him the figure 6,616, rather than 6,666.

For this reason, many contemporary researchers conclude that the widespread attribution of 6,666 to Ibn 'Abbās requires further verification through a rigorous examination of its chain of transmission (isnād) and original textual sources.

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Why Did the Number 6,666 Become So Popular in the Malay World?

Several historical and educational factors may explain the widespread acceptance of this figure in the Malay Archipelago.

First, the writings of Shaykh Nawawi al-Bantani became foundational texts in traditional Islamic boarding schools (pondok and pesantren) throughout Southeast Asia, contributing significantly to the dissemination of many classical scholarly traditions.

Second, the number 6,666 is considerably easier to remember than the various figures associated with the recognized schools of Qur'anic verse enumeration, such as 6,236, 6,221, or 6,217.

Third, within certain educational traditions, the figure was often mentioned without clarifying that it referred to a thematic classification of Qur'anic content, rather than the total number of verses according to the discipline of 'Add al-Āy.

As a result, many Muslims gradually came to understand 6,666 as the actual number of Qur'anic verses, although this has never been the consensus position of the classical scholars.

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Academic Conclusion

Based on available classical literature and contemporary academic research, the most balanced conclusion is that 6,666 is not the official number of Qur'anic verses according to the classical science of 'Add al-Āy (Verse Enumeration).

Rather, the figure appears in certain scholarly works as a thematic classification of the Qur'an, organizing its contents into categories such as commands, prohibitions, promises, warnings, narratives, moral lessons, legal rulings, supplications, and verses dealing with abrogation (nāsikh wa mansūkh).

Accordingly, the figure 6,666 should not necessarily be viewed as contradicting the accepted verse counts found in the recognized schools of Qur'anic enumeration, such as the Kūfan tradition, which counts 6,236 verses. The two figures arise from entirely different scholarly methodologies: one concerns thematic categorization, while the other concerns the identification of verse boundaries (fawāṣil) within the science of 'Add al-Āy.

From an academic standpoint, it is therefore essential to distinguish between:

1. The total number of Qur'anic verses, as determined by the established schools of Qur'anic verse enumeration ('Add al-Āy); and
2. The thematic classification of Qur'anic contents, which represents an interpretive framework employed by certain scholars for educational and exegetical purposes.

Recognizing this distinction helps prevent the common misconception that 6,666 represents the universally accepted or officially established number of Qur'anic verses. Rather, it should be understood within its historical and scholarly context as a separate method of organizing the contents of the Qur'an.

This explanation is the one most consistent with the available classical sources that can be reliably traced, as well as with the findings of modern researchers and official institutions specializing in the science of Qur'anic verse enumeration.