Writing Tradition to Build Islamic Civilization

The history of Islamic education and civilization shows that the literacy tradition always plays a central role in shaping the direction of the development of society. Islamic leaders set an example that da’wah activities are not only carried out through oral (Bil qaul) but also through writing (Bil Qolam) both of which have the power in spreading Islamic teachings. The various scientific works of Muslim scholars and intellectuals are clear evidence that literacy culture is developing rapidly and is an important foundation in the Islamic education and culture system. Even since the time of the Prophet Muhammad, between 611–632 AD or 12 SH -11 H, the practice of literacy has been known and actively applied.

This tradition was then continued by the Prophet’s friends for a while Khulafa Al-Rasyidin (632–661 M / 12–41 H), which continued the development of literacy and science as part of the Islamic mission. The development of literacy was increasingly significant during the Umayyad Dynasty (661-750 m / 41–132 H), when the mosque was not only functioned as a place of worship, but was also developed into a center of scientific activities that resemble tertiary institutions. The concept of the mosque as a scientific institution shows the commitment of the Islamic community to structured and sustainable education.

With the emphasis on the scientific function of the mosque, various disciplines began to be taught in the environment, including poetry (poetry), literature, historical stories of the previous nation, as well as the science of kalam (theology). The teaching method used also shows a high intellectual dynamics, one of which is by adopting debate techniques as a means of developing critical thinking. All of this confirms that the tradition of literacy in Islam is not just a reading and writing activity, but is an integral part of the process of intellectual and spiritual transformation of the people.[1]

Writing is one of the main means for humans to express their thoughts. A person’s character is not only seen from the way he speaks but also from how he arranges words in writing. Even writing brings more in -depth benefits than just getting used to speaking. A quality paper can not only be enjoyed by contemporary people but can also bridge the author’s thoughts to the generation afterwards even after he is gone. The scholars, for example, are able to convey their big ideas through writing that not only inspire but is also able to move others to act without having to communicate directly. This is why writing becomes a very effective delivery medium. In a historical perspective, the words in writing are able to record and explain events that occurred in the past more completely. Although the legacy of civilization is often present in the form of objects or cultural heritage of deeper understanding often comes through text. Like Muslim intellectuals in Indonesia to recognize their thoughts and identity, read their written works.[2]

In the past the habit of writing has become an inseparable part of the lives of the scholars in various fields of Islamic scientific. Thousands of works they produce through this tradition have contributed a major contribution to the development of science. Islam itself emphasizes the importance of knowledge as seen from the first revelation delivered to the Prophet Muhammad who ordered to read. From this command the writing tradition also grows. Besides writing is also considered a high-value charity because the knowledge written can be inherited and provides benefits for generations afterwards.[3]

In the realm of the Islamic world, we know the great figure of Al-Ghazali who has the full name Abu Hamid Muhammad bin Muhammad Al-Ghazali. He was born in the city of Thus, one of the regions in Khurasan (now part of Persia), in the middle of the 5th century Hijriyah (around 450 H/1058 AD). Al-Ghazali is known as one of the big thinkers in Islam and obtains the title of Islamic Hujjatul (Argument of Islamic Truth) and Zain Ad-Din (Religious Decoration).[4]

As one of the most prominent scholars in the history of Al-Ghazali Islam is not only known as a qualified scholar figure in various scientific fields but also as a central figure in the development and maturation of Sufism teachings where he succeeded in combining spiritual depth with intellectual sharpness. This is reflected in various works which include various disciplines, ranging from philosophy, theology, to ethics and Sufism, with the most monumental masterpiece namely Ihya ‘Ulumuddinwhich until now remains a major reference in Islamic studies and is considered a legacy of thought that continues to be relevant and lives between age traffic and generation.

In the archipelago itself there are many major scholars who have produced extraordinary works and are still being studied to this day. One of the important figures among them is Sheikh Nawawi Al-Bantani, a great scholar who has the full name of Abu Abdul Mu’thi Muhammad Nawawi bin Umar bin Arabi al-Jawi al-Bantani. He was born in Kampung Tanara which is located in Tirtayasa District, Serang Regency, Banten, the area that was included in the West Java section in 1230 Hijriyah or around 1813 AD. Sheikh Nawawi is known as a very productive ulama in writing and although there are differences of opinion regarding the exact number of his work there are 99 works while other opinions state that the number reaches 115 pieces it is undeniable that he made a major contribution in the Islamic scientific treasures, especially in the field of morals and Sufism which until now remains used as a reference by students and science seekers.[5]

In the hadith of the Prophet narrated by Abu Darda ‘said;

For the authority of Abu Al -Darada, he said: God’s messenger, may the prayer and peace of God be on it, saying:

Meaning: From Abu al-Darda’a, the Prophet Sallallaahu ‘Alaihi wa Sallam said, “The blood of the scholars and the blood of the martyrs will be weighed on the day of judgment.”

This sentence implies that the intellectual contribution and scientific struggle carried out by the scholars have a value comparable to the sacrifice of the lives of the martyrs who died on the battlefield to defend religion. The phrase contains a deep meaning of the importance of science in Islam while at the same time shows that intellectual jihad in the form of search, teaching, and practice of science is recognized as a form of great struggle. Islam not only glorifies people who fight physically to uphold the truth but also respect those who dedicate their lives in the field of da’wah and education. Weighing the blood of the scholars and martyrs later on the Day of Judgment is a symbol of a fair assessment of all forms of sacrifice for the glory of Islam. As a result the statement is not just religious rhetoric but a form of recognition of the spiritual and social dimensions of the role of scholars in Islamic society.

Writing will also take care of knowledge will not disappear as Rarulullah said

For the authority of Abdullah bin Amr, may God be happy with them, He said: God’s messenger, may God’s prayers and peace be on him, saying:

Meaning: From Abdullah bin Amr he said, “Prophet -ṣallallāhu ‘alaihi wa sallam- say,” Tie your knowledge by writing it. “

This hadith confirms the importance of writing as a means to maintain, develop, and pass on knowledge. This means that writing is not only personal actions to bind knowledge but also a form of intellectual contribution to the wider community and future generations. Therefore writing is also an inseparable part of the scientific process and is a concrete effort in ensuring that knowledge remains alive, maintained, and useful throughout the ages.

Imam Shaykh is also displayed in his poetry:

Science is good and the book is its restrictions, limiting your kindness with a terrible door. This is the feeling that it is a deer and leaves it among the Caliphs.

“Knowledge is the hunt and the writing is the bond, tie your hunting with a strong rope. Including ignorance if you hunt down deer, then you leave it.”

For science seekers and academics, writing is not just an activity but an art in honing reason and channeling ideas and creativity. Through writing, ideas and thoughts are not only conveyed but are also enshrined beyond the author’s age limit. So it is not surprising that wise expression emerges that history belongs to those who write. The previous scholars have also given a great example that through the writing they remain fragrant and remembered throughout the ages. In the scientific treasures we often hear the saying: “If you want to explore the world, then read it. But if you want eternal, then write it.” Writing is a noble legacy that has been instilled by the scholars and is an important part of the Islamic scientific tradition that should be preserved.

Conclusion

In the digital era now writing has become an easier, faster, and can be done by anyone in the computer and internet era today. With the presence of anyone’s digital technology can now pour ideas into writing through electronic devices such as mobile phones, laptops, or tablets, even with only internet connections. This is different from the past when writing requires physical stationery and a limited distribution process. Cloud writing applications, social media, and blogs allow everyone to store, share, and publish their writings instantly throughout the world. This ease not only affects the writing process technically but also opens the door to the world of literacy and broader communication.

Also read: 3 Benefits of Writing that People Rarely Know

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[1] Kambali Zutas, “Literacy Tradition in Islamic Education in the Colonial Period,” Al-Hayat: Journal of Islamic Education 1, no. 1 (2017): 16–31.

[2] Rasyid Anwar Dalimuthe, Masruroh Lubis, and Ruslan Efendi, “Tracking the Tradition of Writing Indonesian Ulama 19-21 (KH. Hasyim Asy’ari and Ramli Abdul Wahid),” Al-Fikru: Scientific Journal 16, no. 1 (2022): 148–62.

[3] Bahrul Ulum, “The Tradition of Writing Indonesian Ulama (19-21 Century),” Waraqat: Journal of Islamic Sciences 4, no. 2 (2019): 15–15.

[4] Ahmad Zaini, “The mind about the Sufism of Imam Al-Ghazali,” Esoteric: Moral and Tufism Journal 2, no. 1 (2016): 150.

[5] M. Azizzullah Ilyas, “The teachings of Sheikh Nawawi al-Bantani about the moral education of children,” Ar-heyah: Journal of Basic Education 2, no. 2 (2018): 113-26.

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Author: Ahmad Firdaus Mahasantri M2 Mahad Aly Hasyim Asy’ari Tebuireng

Editor: Muh Sutan