Survey of Literature in Early Islamic World Literatures in Islamic Classical Era Figures and Literacy Works Naida Rahma Tania 1175030188 State Islamic University Sunan Gunung Djati Bandung English Literature Faculty Adab and Humanities 2020 Preface Survey literature in early Islamic world is a subject that talks about kinds of literature in various countries in the world and have Islamic culture or related context. The context is about literacy work such as poems, poetry, prose, etc. All of that is growth by times then it is one category, it’s Islamic Literature. It divided to three times in development, first The Classical Era started 611M to 1258M, next to The Middle Era on 1258M to 1800M, continue to The Modern Era on 1800 M to present and keep growing up. [1] The Classical Era was a golden period and deterioration period, Golden because on that time many scientists appeared, because science is so prolific, like law science, religion, medicine, natural science, even many of the poets are born in this period however since bad social habits, political upheaval, to Mongol aggression, break down this golden time then lose ground. After the attack, continue to the next period, the existence of expansion which begins at the classical period be the reasons Islamic literature continued to expand across regions from area expanding out to out this world, Ottoman, Persia, Yunani, India, Pakistan, Indonesia, etc. [2] The Islamic literature continues to flourish until now, called The Modern Era which started at 1800M. During that period many kinds of literacy work such as short story, novel, theatre until drama or play. In addition, the greatest literacy work until nowadays is Al- Quran because it takes the biggest effect on Arabian which significant for three periods of Islamic literature and also hadiths. The point is Islamic literature ware expanding by expansion out to out undergone any kind of situations until the end this literacy expanded in the world. On this article to inform specific topic through the classical era include literacy, figures, and information related to the topic. A. Jahiliya Arabian Literature Arabs are fans for verse, and they view each poet as highly valued and driven through his composition of fountains, as poets have the role of uplifting or fans. Generally, Jahiliya literature describes the existence of tents, animals, luxurious lives, or the beauty of a woman. The most desirable genre of literature is the Syi 'r/lyrics and short speeches or lyrical poems of the poet generation. Arabic literature has a feature because there's great attention to language and beauty, subtle feelings and sharpness of judgment on something. This is factored in by the use of language to describe, tell, inspire, and explain important events or advice. Characteristics that in the literature lie in the pattern of thought is limited and simple because they do not know the culture, imagination, and daily experiences such as hunt, war, and there is no influence from the law or laws or outside influences. So the poems created will not be far from the condition of the poet himself. [3] Poetry literature that is famous at this time are poems that depend on the Kaaba or called Al-Mu’allaqat. Al-Mutallaqat is in the form of Qosidah (Ode) Panjang, with various themes. The poem illustrates the circumstances, the way, the Jahiliya Arabic lifestyle. The writers of the Jahiliya Arabic are Umru al-Qais bin Hujrin bin al-Harith al-Kindi, Zuhair bin Abi Sulma al-Muzani, an-Nabigah adz-Dzibyani, al-A'sya al-Qaisi, Lubaid bin Rabi'ah al-Amiri, Amr bin Kulthum at-Taghlibi, Tharafah bin Abdul Bakri, Antarah bin Shaddad al-Absi, al-Harith bin Hilliziah al-Bakri, and Ummayah bin ash-Shalt. Another well-known poet Jahiliyyah, but not including the poet al-Muallaqat, is al-Khansa (d. 664, a female poet from the Mudhar tribe who eventually converted to Islam), al-Khutaiyah (d.679, also originated from the Mudhar tribe and entered Islam), Adi bin Rabi'ah (d. 531, known by the name al-Muhalhil), Sabit ibn Aus alAzdi (d.510, known as ash-Syanfari). [3] B. Khulafa Al-Rasyidin Literature The spread of religion and the expansion of territory followed by Khulafa al-Rasyidin in 4 periods, which was the Khalifah Abu Bakar as-Sidik, Khalifah Umar bin Khattab, Khalifah Utsman bin Affan, and Khalifah Ali bin Abi Talib. The literary developments of this age are stagnated, as it is more in the alqur 'an and al-hadits and less evolved. Then the Koran, as a source of inspiration for literature activities in preaching, requires beautiful language. The influence of both the Koran and al-Hadits is inseparably connected because it is a fundamental source of Islamic teachings. [4] As for literature of this period in verse, and prose. So the rhyming process still makes no progress by paying more attention to the Koran, which strongly influences the word. Poems are made based on traditional rules such as Qasida, Ghazel, Qisah, Mastnawi, and Ruba 'iyyat. Composed of verses praising 20 to 100 verses and having a singular rhyme at the end, the literature of this form remains in demand today. Ghazel was a poem of love consisting of 5 to 12 temples and contained religious elements. Qishshah is a humorous poem depicting everyday life. Mastnawi is a poem made up of thousands of good links to form a story. Ruba 'iyyat was a strong 4 lines poem. The last Maqomah serves to entertain and spark in the form of prose. [4] The prose is developing but is still limited to the types of sermons, treatises, Maqamah, and Qishshah with the universality of themes and values. The prose is divided into 2 forms of Khithabah (speech-language) as an effective tool for da'wah, and Kitabah (Correspondence Language). Khithabah is a person who is an expert in theology and religion and is fluent in da'wah. The most famous speech expert was Ali bin Abi Talib, a leader, and writer, his sermons were recorded in the book "Nahj al-Balaghah". While Kitabah did not experience rapid progress even though many contained literary values. Also, there are literary works that developed at this time namely Khitabah (Art of rhetoric preaching) and Minutes (Art of correspondence). [4] Prose divides into some form between them, Siyaq is beauty form words; Al-Muqobit or Tawazun was an organization of linear words, phrases, or meanings; Repetition is the expression of a form, modality, or recurring theme; Al-Tarassul was the succession of the section theme or chapters without interconnection with the organist but with the phrases or the standard theme open and close each part; Al-Ijaz or veracity, exactness, and simplicity, or the use of few but meaningful words; Al-Intiqal or sudden changes of pressure, a form of speech, or meaning to strengthen it; Al-ma 'ani's tambourine or abstract meaning conveyed by impression; Al-bayan or idiom, symbols, and hidden meaning; And finally Muthabaqah alIbrah li Muqtadhaalhal things are appropriateness, conformity both style and term with circumstance. [4] Literary figures that existed in Khulafa al-Rasyidin were Ali bin Abi Thalib the famous, speech expert, fluent and baligh; Hasan ibn Tsabit, the household poet of the prophet; Kaab ibn Zuhair as verse changer for islam and the prophet; Zaid ibn Tsabit; Ibn Ja’far devided 4 parts of prose such as Khithabah (rhetoric), Tarassul (corespondance), Ihtijaj (argumentation), and hadits (story); and the last one is Qais bin Makhsyuk, poetfollowed the war attack Persian. [4] Also, the greatest literacy work is Al-Qur’an. Al-Quran is the greatest miracle of the Prophet Muhammad, a great book that is timeless. The existence of the Qur'an is to provide enlightenment and guidance for people who want to explore the depth of its meaning. On the other hand, al-Qur'an is also recognized as a great literary work that can be seen from the historical context of the descent of the Koran. With this book, Muslims are optimistic about their progress in various fields, including in literature. Unparalleled al-Qur'an in uncovering the secrets of knowledge and history that have never been touched, with the order of words, sentences and composition that is organized and very beautiful, difficult to match even by the Arabs who produce powerful poets. This literacy contained Transcendental Literary value, Literary Value of Al-Qur'an's Linguistic Structure, Al-Qur'an's Essence of Literary Value (substance) and supported by Al-Hadith: Representation of the Divine Style of the Prophet's Speech. [5] C. Bani Umayyad Literature Factors increased, because of two factors in the spread and expansion of the region to nonarab populations, and much of the population converts to Islam, and even presents to the poets who invented poems of praise and beautiful poetry. Furthermore, the coming political party needed poets to support it, the return of tribal fanaticism among muslims, the advent of a union and competition between poets and poems, and a prosperity of turning exactly into love poems. At the beginning of Islam, the purpose of poetry was for the spread of Islam, praising the prophet, and members of khulafa ai-rasyidin, denouncing the prophet's enemies and things to defend Islam, but after the umayyad dynasty the function was converted to verbal political violence and deception. Even so, the poem in this phase has its characteristic, namely, clear and proper pronunciation, poetry for lovers, criticism, satire and cynicism, and begins to tear down morality. [6] The following are literary figures during the Umayyad Era: Al-Akhtal, born in a place called Hirah, a place in the north of Syria, he is famous for his poetry of praise to the Umayyads, namely glorifying the Umayyads with the traits that show that the Umayyads were a leader and pengantur Negara. Al-farazdaq, Born in yamamah (east arabic) near Basrah during the end of Umar Ibn Khattab's reign. His poetry is known to be rich with beautiful expressions, the diction is unique and has a depth of meaning and tends to follow the style of pure jahiliyah poetry. Jarir, Born in Yamamah, in the midst of the environment of the poets in the mass government of Uthman ibn Affan. His poetry is light with diction which is beautifully arranged but still pleasing to the ear. Umar ibn abi robi'ah, was born in Medina on the night of the death of Sayyidina Umar ibn Khattab ra. Umar had been in poetry since he was a child, he often described the situation of women, visited one another and joked with them. The poets of their time stayed away from this type of poetry because they wanted to draw closer to God. And maintain the existence of Islamic Arabic literature, however, Umar ibn Abi Rabi'ah still runs on this type of poetry. Al-Kumait, he was born in 60 AH and grew up in Kufa among his people of the Bani Asad, which is one of the fashih Arab tribes of the Bani Mudhor. Al-Kumait is included in the category of regional poets. His poems mostly describe hajj to Ali's enemies and praise to the temple experts. Ibnu Ruqiyat, he was born in Mecca in the year 12 H (633 AD) in 38 H he moved to Iraq. Ibn Ruqiat's poems are famous for beautiful poetry, spicy satire poems and sweet love poems. Al-Nabighah al-syaibhani, well known as a poet who is skilled in describing horses. [6] D. Bani Abbasiyah Literature Early descent to theAbbasiyah, the khutbah, or speech to be the most desirable genre, was the effect of an expert caliph to give speeches, thereby growing into all kinds of speeches, such as politics, religion, or anything else. Hence, the use of Ithnab quotes is much more sought after than the type of Ijaz. [7] Writing, however, has survived many supposed errors among the people due to the intense Arab struggle with sharp nations. While oral literature is less interesting and is rather vague, it is even told that khatib jum'ah or holidays use the same text as before. [7] At this time it was opened to the outside world like Buwaih, which had an effect on Arab culture and writing culture that was better enjoyed than oral literature. [8] In addition to advances in the field of literature, there has been progressed in the field of science, at this time many scientists were emerging. These advances include religious studies such as commentary, Hadith, Kalam, Sufism, and Fiqh. While the fields of Intellect like medicine, Philosophy, Astronomy, Computational Sciences, Geography, and chemistry. [9] The development of Poetry, led to a new flow in his poems, like the contents, uslub, theme or target, so that Abbasid writers are superior to previous writers. There was a change in the context which was not too based on the Koran. This distinctive feature of Abbasid literature is marked by the use of the word uslub and new imagery, broad imagination, and adaptability from other crackers, excessive worship, depictions of obscene and obscene rhymes, exiting poems of living paintings, lamentations of poetry, a compilation like philosophies, the beauty of words, expressions of love, the reshuffle of customs and habits until literary critic is born. This happened because of several factors, namely, changes in life patterns and ways of life, the evolution of material events, the expansion of the meaning of nationalism that transcends borders, the influence of other cultures, and strong support from the caliphs and dignitaries of the palace. The following are literary figures poetry are: Abu Nawas, Al Mutanabby, Abu -Al-A’la al-Ma’ary, Abu al-Atahiyah [10] In this section, correspondence is very important in the context of organizing a complex government system. In the genre of prose, a renewed prose ( )النثر التجديديwas directed by Abdullah ibn Muqaffa and also the prose of lyrics supported by, among others, Al-Jahizh. One famous prose from this period is the Story of a Thousand and One Nights ( ألف ليلة و )ليلة. In the world of poetry also appears renewed poetry that was highlighted by, among others, Abu Nuwas and Abul Atahiyah. There are two literary styles namely Saj 'which consist of prose whose phrases are rhythmic in two or more parts, while Badi' on the other hand, which contains saj 'and others, can take many forms. An example of both is the Caliphate Correspondence, the Literary Essay of the Maqamat Fund. The following are literary figures prose are: Abu Uthman Umar bin Bahr al- Jahiz ,Abdulloh bin Muqoffa, Abdul Hamid al-Khatib, Al-Jahidh, Ibnu Qutaibah, and Ibnu Abdi Rabbih. [11] E. The Famous Literacy Islamic Figures 1. Abu Bakar al-Kalabadzi. Born in Bukhara, Uzbekistan, he died at 990 M. Abu Bakr ibn Abi Ishaq Muhammad ibn Ibrahim ibn Ya'qub al-Bukhari al-Kalabadhi was a Persian and the author of the Kitab at-ta'arruf, one of the most important works of Sufism composed during the first three-hundred years of Islam. Literacy Works Kitab at-Ta’arruf, The Doctrine of the Sufis. [12] 2. Al Mutanabbi. Born915M Kufrah, Iraq and died on 23 September 965M. Abu at-Tayyib Ahmad bin Al-Husayn al-Mutanabbi al-Kindi was an Arab poet from Iraq. He is considered one of the greatest, most prominent and most influential poets in the Arabic language, and much of his work has been translated into over 20 languages worldwide. Literacy works are The Diwan of Abu Tayyib Ahmad Ibn Al husain Al Mutanabbi. [13] 3. Rudaki. Born 21 December 858M, Rudaki Tajikistan and died on 941MAbū 'Abd Allāh Ja'far ibn Muḥammad al-Rūdhakī, better known as Rudaki, and also known as "Adam of Poets", was a Persian poet regarded as the first great literary genius of the Modern Persian language. Rudaki composed poems in the modern Persian alphabet and is considered a founder of classical Persian literature. The Biggest literacy works are Lament in Masa Tua, Mother of wine, Hikayat Kalilah and Dimnah. [14] 4. Al-Hallaj. Born 858M, Fars and died on 26 March 922M. Abū 'l-Muġīth Al-Ḥusayn bin Manṣūr al-Ḥallāj He is best known for his saying: "I am the Truth" (Ana 'l-Ḥaqq), which many saw as a claim to divinity, while others interpreted it as an instance of annihilation of the ego which allows God to speak through the individual. Al-Hallaj gained a wide following as a preacher before he became implicated in power struggles of the Abbasid court and was executed after a long period of confinement on religious and political charges. Literacy works are Twentyseven Riwayat, Kitab al-Tawasin, Poems (Diwan al Hallaj) and Pronouncements including those of his last night collected in Akhbār al-Hallāj. [15] 5. Al-Jahiz. Born on 776M, Bashra, Iraq and died on 868M, Iraq. Abū ʿUthman ʿAmr ibn Baḥr alKinānī al-Baṣrī is an African-Arabic scholar from East Africa. He is an Arabic writer and has works in the fields of Arabic literature, biology, zoology, history, philosophy, Mu'taziliyah theology, and religious political polemics. [16] F. Islamic Architectures According to Saoud (2002:2), Islamic architecture is a development based on provisions of sharia, with no restrictions on place, and building functions, but closer to its Islamic characteristics concerning form and decoration designs. [17] The Islamic architectural culture began with the establishment of the Kaaba by the prophet Adam as the center for human worship of Allah (Saoud, 2002), and the Kaaba was also the first structure to be built on earth. This tradition is continued by the prophet Ibrahim as with his son, the prophet Ismail As. They both remodeled the Kaaba building Thereafter, the prophet (peace and blessings be upon him) continued on this mission of building the Kaaba as a structure intended to serve god. It was from here that the culture of architecture in Islam continued to grow and have an unprecedented impetus, and it achieved a functional, symbolic meaning. [17] On Al-Qur’an defines Al-Imran Ayah 96: "surely the house that was built for (the place of worship) of man, is the Baitullah of blessings and gives instructions to all men". Moreover, there is the transfiguration of nature in the Islamic space art divided into five sections [18], the first overlay as a covering for essential techniques in the overlay. Next, the transfiguration of materials with a light appearance of Uruk, wall fixings, Windows, doors, and other decorative patterns such as slender columns strengthening walls, and vaults with holes and ornaments that camouflage the mass and weight of the materials such as bricks, rocks, or concrete in addition to the designs of paint, ceramics, bricks, or 2nd - dimensional plaster relief, There is also a three-dimensional muqarnas cover so that its materials are not exposed. Third, the transfiguration builds up an aesthetically based perception based on Tauhid or building directions such as a Cordoba mosque, the hypostyle mosque of ibn Tulun. The transfiguration, in turn, was an open wall, a vault, and a roof technique that served to free rooms for human movement and similar magnetic perceptions in the space that included a Cordoba mosque and the building of the Syrian mosque. Last transfiguration or ambiguity functions that the room has only one purpose of using. [19] Here are some Islamic architectural buildings: [20] Selimiye – Edirne, Turki. The Selimiye Mosque was built in 1568 and completed around 1574, the building itself was built by Mimar Sinan. This mosque was built by the order of Sultan Selim II as well as being an Ottoman legacy in the Turkish city of Edirne. Si-o-se Pol Bridge - Isfahan, Iran. This bridge, which has another name, Allah-Verdi Khan, is one of eleven famous bridges in Iran. Uniquely, the architecture of the building has 33 curves. Built since 1599, this bridge is only made of stone and brick so that it can stand firmly and on the flow of the Zayandeh River. The length of this bridge is about 297.76 meters and has a width of 13.75 meters. Alhambra Palace - Granada, Spain. The Alhambra is a palace complex and a magnificent castle in Granada, Spain. This palace was built during the Caliphate of the Banu Ummayyah to serve as a residence for the caliphs and their dignitaries. The palace which is evidence of the history of the glory of Islam in Spain is decorated with red tiles and bricks. The Alhambra was founded by the kingdom of Bani Ahmar or the Moors from the North African region, the ruler of the last Islamic empire in power in Andalusia, Spain. Shah Mosque in Isfahan, Iran. Islamic architecture adopted many cultures from Persia, it can even be said that Islamic architecture is an evolution of Persian architecture, which indeed since the presence of Islam, the glory of Persia began to fade waiting to be replaced by other cultures. Many cities, such as Baghdad, were built with examples of old Persian cities such as Firouzabad. Taj Mahal - Agra, India. The Taj Mahal is a monument built on the wishes of Mughal Emperor Shah Jahan as a mausoleum in memory of his third wife, Mumtaz Mahal. The construction period lasted for approximately 23 years, starting from 1630 to 1653. Mumtaz died while giving birth to their 14th child. After Mumtaz's death, the emperor promised to build a magnificent tomb on his grave. [20] References [1] H. Nasution, "Periodisasi Islam," Islam Ditinjau dari Berbagai Aspek. [2] F. D. Saefudin, "Sejarah Peradaban Islam," p. 32, 2007. [3] M. Dr. Helmi syaifuddin, "ACADEMIA," Kajian Sastra Arab, 2010. [Online]. Available: https://www.academia.edu/36113217/KAJIAN_SASTRA_ARAB. [4] V. Inayah, "ACADEMIA," Perkembangan Sastra Pada Masa khulafa al-Rasyidin, [Online]. Available: https://www.academia.edu/35116282/Perkembangan_Sastra_Pada_Masa_Khulafa_urRasyidin. [5] "Sastra Muslim dan Budaya - Tulisan Tentang sastra dan Budaya Muslim," Perkembangan Sastra Pada Masa Rasulullah, 16 May 2011. [Online]. Available: https://dadanrusmana.wordpress.com/2011/05/16/perkembangan-sastra-pada-masarasulullah/. [Accessed 1 April 2020]. [6] W. W. d. L. Fitriani, Sastra arab dan lintas budaya, Malang: UIN-Malang Press, 2008. [7] Y. M. Hasa, "Alsadatalthanawia.ahlmoontada.com," العصر العباسى األول- أ دب. [Online]. [8] "Prosa pada masa Bani Umayyah dan Bani Abbasiyyah," masla87.wordpress.com, February 2008. [Online]. Available: http://lughotudhod.blogspot.com/2012/01/perkembangan-sastrapada-masa-bani.html. [9] M. Sunarto, Sejarah Islam Klasik Perkembangan Ilmu Pengetahuan Islam, Jakarta: Prenada Media, 2004. [10] Q. a. M. A. Dirosi, TarikhAl ADabi Al Araby 2, Ponorogo: Darussalam Press. [11] M. Yunus, Sejarah Pendidikan Islam, Jakarta: PT. Hindarya Agung, 1990. [12] Frye, The Cambridge history of Iran, R.N, Ed., London: Cambrige, 1975, p. 461. [13] al-nadim, "1970," p. 373. [14] S.-G. Ali Asghar, Methaphor imagery in Persian poetry, BRILL, 2011, p. 18. [15] L. G. Louis Massignon, "Al Halladj," Encyclopedia of Islam, vol. 3, no. 2, p. 101, 1986. [16] S. Jackson, "Department of English and Comparative Literature," Journal of Comparative Poetics, no. Cairo Press, p. 99, 1984. [17] R. Saoud, Ann Introduction to Islamic Architecture, Manchester: FSTC Limited, 2002. [18] I. R. Al Faruqi, Seni TAuhid Esensi dan Ekspansi Islam, Yogyakarta: Yayasan Bentang Budaya, 1999. [19] M. H. d. D. P., Islam Art and Architecture, Konemann Cologne, 2000. [20] Y. Pratomo, "feedmerdeka.com," Deretan Bangunan Peninggalan Budaya Islam Termegah di Dunia, 6 June 2017. [Online]. 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