Definition of the word "Divan".

Divan.Divan is a Farsi word, which means in Arabic a logbook or a register. On its terminological definition, Al-Mawardi says: “it is a place where anything related to the affairs of the Sultanate, business, finance, armies and workers is recorded.” [1]

The emergence of divans

Many historians say that divans emerged in the era of Umar ibn Al-Khattab (may Allah be pleased with him), as the Islamic state expanded at the time. This is true in terms of specialized divans and appointing heads for them, but the real emergence of divans took place in the era of the Prophet (peace be upon him). The Prophet had writers who wrote his letters, such as the letters sent to kings, princes and tribal leaders, and other letters to officials and governors. Therefore, divans in the Islamic state emerged in the era of the Prophet (peace be upon him), but they were not called divans at the time. The post of letter-writer existed and was known among Muslims at that time.

The importance of writing in Islam

The importance of writing in Islam.The importance of this divan has to do with writing. Writing throughout ages has been considered as one of the noblest posts after Caliphate. To writing credit is attributed, and at which desire stops. The importance of writing has increased since the advent of Islam. The Prophet (peace be upon him), had a number of writers, who some sources estimated at more than thirty. [2]

Caliphs and princes were in the greatest need of writers. Writers received much praise. Al-Zubayr ibn Bakkar said: “Writers are kings, while other people are rabble.” [3] Ibn Al-Muqaffa said: “Kings’ need of writers is greater than writers’ need of kings.” [4]

Al-Qalqashandi (died in 821 AH) defined Al-Insha as “everything related to the industry of writing and composition of speech, and the arrangement of meanings, such as correspondence, announcements, leaflets, truces, trusts and deposits, and other related things, such as the writing of verdicts and so on.” [5]

This quote shows that the divan of writing was not limited to writing the dictates of the caliph or the prince only, but it also aimed to formulate appropriate statements and diplomatic speeches. It can be considered as the official speaker for the caliph or the prince. A writer was entrusted the most serious secrets of the State, the most accurate details of the caliph’s relation with princes and ministers, as well as his relation with surrounding countries.

There is no doubt that the definition of Al-Insha by Al-Qalqashandi demonstrates that the divan of writing and letter-writing reached the level of maturity and completeness in the sense of meaning and construction in the eighth and ninth Hijri centuries.

Writing in the era of the Prophet (peace be upon him) and Orthodox Caliphs

Since writing is important in the Islamic civilization, the Messenger of Allah (peace be upon him) had writers in the Islamic State. “He used to exchange letters with his companions, governors and commanders of military expeditions. He also sent letters to the nearby kings to invite them to Islam. He sent his letters with messengers. He sent to Amr ibn Hizam (may Allah be pleased with him) when he sent him to Yemen. He also wrote to Tamim Al-Dari and his brothers in the Levant. He wrote a convention of armistice between him and Quraysh in the year of Hudaybiyah ...” [6]

Similarly, the Orthodox Caliphs had writers. Uthman ibn Affan and Zayd ibn Thabit (may Allah be pleased with them) wrote for Abu Bakr Al-Siddiq. Zayd ibn Thabit and Abdullah ibn Khalaf (may Allah be pleased with them) wrote for Umar ibn Al-Khattab. Marwan ibn Al-Hakam wrote for Uthman ibn Affan. Abdullah ibn Rafi and Sa’id ibn Najran Al-Hamadani (may Allah be pleased with them) wrote for Ali ibn Abu Talib, whose writer also wrote for Al-Hasan ibn Ali. [7]

[1]  Al-Mawardi: Al-Ahkam Al-Sultaniyah, p259.

[2]  Fathiyah Al-Nabarawi: Tarikh Al-Nuzum wa Al-Hadarah Al-Islamiyah (History of Islamic systems and civilization), p99.

[3]  Al-Qalqashandi: Subh Al-A’sha 1/73.

[4]  Ibid: 1/73.

[5]  Ibid: 1/84.

[6]  Al-Kittani: Al-Taratib Al-Idariyah (administrative ranks) 1/118.

[7]  Fathiyah Al-Nabarawi: Tarikh Al-Nuzum wa Al-Hadarah Al-Islamiyah, p99.

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