The Concept of Justice in Saadi’s Writings
By S. Buik Mohammadi*
Abstract:
Abstract: Considering the axiomatic statements that great deal of social thoughts is present is literature, and there is a relationship between culture and literature which influence social events especially development, and assuming certain degree of validity to these statement, in that case a great deal can be said about the literary influence of Saadi as a social thinker in Iran’s culture.
Saadi is the greatest ancient writer, poet and thinker of Iran whose fame has gone beyond Iran’s boundaries. His influence as social thinker in Iran is undeniably high.
Using content analysis and going through all his poetic and prose writings the one of the main concepts in the literature of development – that is justice is explored. It revealed that in Saadi’s writings, justice is of three categories, each with its subcategories, as follows:
Category 1: the creation of the universe is based on lawfulness and dominance of justice. Its subcategories in brief are:
A. The lawfulness of the universe.
B. Instability of cruelty.
C. The God’s will ruling the universe.
D. Rejection of cruelty and tyranny.
E. Struggle against cruelty and tyranny.
Category 2: Rejection of individualism and approval of collectivism: its subcategories are:
A. Collectivism and provision of the interest of all (f 29)
B. Considering the state of the oppressed (18)
Category 3: the rule of law and presence of order in the affaires. Its subcategories are:
A. Observance of rules and ethical principles (f 11)
B. Meritocracy in division of responsibilities (f. 20)
A qualitative content analysis revealed that Saadi with the present day criterions fall within the functionalist perspective with regard to justice. Furthermore it is necessary to emphasis that Saadi is by no means a sociologist by the present day standards. He has created influential literature and it may help us to rely on it to educate the masses, and yet we cannot call him a modernist, develop mentalist or a reformer.
Introduction
Industrial revolution was a pivotal point in history. After some time, when its impact was felt in non-European regions of the world, a deep anxiety followed that awareness in those regions. It was then that attempts was made to find out why Europe became advanced and us (non-Europeans) fell behind and what we can do about it.
Some explanations have been presented and attempts were made to answer this question. A possible answer was that European culture was prone to advancement and industrialization and other parts of the world were not. Facing this, the non-Europeans try to show that “our culture is not stagnant, backward and non-scientific but in its core our culture, especially the rich literature contains what is necessary to advancement, industrialization and progress in general”. The present paper tries to examine this thesis in small scale and pave way to face the above question with clarity and scientifically which is blurred with slogans. To do this, Saadi, who is one of the greatest writers in the history of Iran and hence one, whose wisdom has been influential over centuries is chosen; and one of ideas of that is necessary for “modernization”, that is “justice” is examined in his writing to see if the argument above has any validity and to what extent.
Theoretical Considerations
Development and Culture: The industrial revolution of 18th and 19th century in Europe not only changed Europe but the face of many parts of the world. Modernization in general invaded, if not eradicated, traditionalism and changed the ages old slow and relaxed agricultural and tribal life in many parts of the world. For obvious reasons, the need to find out the factors giving rise to progress became an urgent intellectual and practical matter. It was then that concepts like undeveloped, underdeveloped or developing were born. In the beginning politico-economical factors seemed the grand reasons for advancement. Many theoretical perspectives entertained the idea. During 1960’s and 70’s under the impact of radicalism in general and dependency theory in particular the obstacles to development seemed political. Later the cultural factors loomed more important. During 90’s UNESCO (1993) declared desired social changed is not possible without cultural changes, hence declared 80’s the cultural decade. The relationship between culture and development, now, is emphasized more than any previous times.
Elements of Culture: If the relationship between culture and development is crucial, then it is logical to consider what culture consists of.
Taylor in 1874 (1958: 1) described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.
Also two famous anthropologists Kroeber and Kluckhohn after examining many definition of culture presented the following general definition:
Culture consists of patterns, explicit and implicit, of and for behavior acquired and transmitted by symbols, constituting the distinctive achievement of human groups, including their embodiments in artifacts; the essential core of culture consists of traditional ideas and especially their attached values; culture systems may, on the one hand, be considered as products of action, on the other hand, as conditioning influences upon further action (Singer, 1968; 528).
Parsons, too, considers culture as something that is transmitted and form some heritage or tradition (Halliday, 1994; 25).
Regardless of the definition of culture, it seems that whatever that people learn and their mentality is influence by it is part of culture. These elements are active and influential and are influenced by. Also, since it is part of collective memory, therefore, literature which is an important shared memory can be considered and important part of cultural elements.
Cultural Elements and Development: It was said that economical and political factors are not enough to bring about development. A favorable cultural context seems to be necessary for such changes. Even though there are agreements on the presence of cultural factors for development, but there is not a universal agreement of what these cultural factors necessary for development are. And yet it seems that certain cultural elements must be present for development to take place (Webster; 1991, 49-56). Some cultural factors in this regard seem necessary like: scientific look at the world, innovative orientation, tolerance, valuing work, presence of social justice, and control over one’s destiny. It is said that Western countries in their culture contained those elements. The countries like Japan too somehow had those elements as well.
Culture and Literature: Literature from sociological point of view is not merely an aesthetic issue but a socio-cultural fact. Literature because of its wide communicative element and the meaning that conveys between people in large scale is a powerful cultural element (Scarpit, 1972; 417). Therefore, it forms a basis for sociology of knowledge which is commonly considered so. Undoubtedly, literature because of its functions influences the people’s mentality that eventually influences social behavior of the people.
The Place of Literature in Iranian Culture: Literature, especially poetry, has long been highly regarded in Iran. For some reasons poetry has attracted Iranian imagination much deeper that other forms of expressions. Poetry and poetic expressions serves many function: like expressing sublime sentimentalism, the proper ground for presenting religious, mythical and also, verbalizing one’s internal desires, frustrations and whishes.
Therefore, in a sense Iranian poetry is a mirror reflecting the spirit, and psychology of Iranians in general. Even the illiterate can and would recite poetry and enjoy them. So it is safe to say that literature in general and poetry in particular represents a significant part of Iranian cultural elements. Saadi is one of the great poets of Iran who has also is famous for his Gulestan which is mostly in prose.
Saadi - The Genius of Shiraz (c. 1210 - 1290)
What we know for sure is that he was born in Shiraz in the late 12th century AD (this is even questioned by some scholars who believe he was born in 1210) and began life as a student of Figh (juruipurdence), which he later exchanged for Sufism. During his life he travelled widely and returned to his native town sometime around 1256. One usually assumes that Saadi travelled for some thirty years, and it was his experiences and his gift of acute observation that made him such a wonderful storyteller.
In 1257 he dedicated his Bustan, a book on moral virtues in the form of moralising anecdotes in verse, to Abu Bakr b. Sa'd (ruled Shiraz between 1226-60), and in the following year he completed the Golestan. The Golestan is mainly written in prose and contains stories and personal anecdotes. In it he contrasts the fate of those who depend on the moods of kings to the freedom of the dervishes. Its text is interspersed with a variety of short poems containing advice and humorous reflections.
Saadi displays great wisdom in all his works with an understanding of the human mind, and many of his lines and sayings have been frequently quoted and/or turned into anecdotes.
He is also remembered as a great panegyrist and lyricist. He wrote many qasidas (long panegyrics) in Persian and Arabic, mystic ghazals (love poems) and satirical poetry.
Saadi is said to have died in 1290 and his tomb in Shiraz is a shrine. He remains the master of love poetry and one of the greatest poets that Persia has produced.
In brief: there is a relationship between cultural and development. Culture consists of many elements, among which literature is a part. Justice is one of the cultural elements influencing development. In Iran Saadi as poet and a thinker has been very popular and prominent. In this article the concept of justice in Saadi’s works is to be explored.
Saadi on Justice
Justice: It is difficult to provide a concise definition of justice. It has been a matter of controversy among philosophers and thinkers of what justice consists of.
Also, justice can mean according to Merriam –Webster Dictionary:
1. The quality of being just; righteousness, equitableness, or moral rightness: to uphold the justice of a cause.
2. Rightfulness or lawfulness, as of a claim or title; justness of ground or reason: to complain with justice.
3. The moral principle determining just conduct.
4. Conformity to this principle, as manifested in conduct; just conduct, dealing, or treatment.
5. The administering of deserved punishment or reward.
Furthermore, the ideas concerning justice has gone many changed over the ages.
The concept of justice has undergone many changes through centuries. In the past justice used to be more an ethical matter than a matter of political legitimacy; nowadays it is more akin with matters like law, equality according law and individual rights. Also in the past it was mostly an expression of the will of God or a matter of natural law. At any rate its definition varies across time, place and cultures.
Despite the variation in definition, it is said that there is relationship between civil society and justice, the idea which is ingrained in the definition of civil society in general (Wikipedia, 2012).
Civil society is a society in which acts of aggression, violence, intimidation, and force are absent. In common language usage, "civil society" also implies peaceful and respectful as opposed to belligerent, tyrannical, or oppressive.
Academically, in particular in its early period of usage, the term "civil society" is narrowly defined as the arena outside of the family, the state, and the market where people associate to advance common interests. It is sometimes considered to include the family and the private sphere and then referred to as the "third sector" of society, distinct from government and business. Dictionary.com's 21st Century Lexicon defines civil society as 1) the aggregate of non-governmental organizations and institutions that manifest interests and will of citizens or 2) individuals and organizations in a society which are independent of the government. Sometimes the term is used in the more general sense of "the elements such as freedom of speech, an independent judiciary, etc, that makes up a democratic society" (Collins English Dictionary).
Research Method
In this research entire collected works of Saadi (which contains Golestan and Bustan) is taken as the source of data. The research method utilized is content analysis. At first all Saadi’s saying about justice are taken as indicators of justice and later they were organized in different concepts, themes and finally three main categories. The following considerations were taken care while analysis was done:
It was exhaustive; that is the entire work was red many times, indicators were taken from the text and were put in three main categories that seemed logical.
Mutual exclusion of data was carefully observed; that is each concept with one meaning was used only once. Just in case indicators had more than one meaning, they were put in different categories with meanings corresponding to it.
Meanings were homogeneous; that is when they were chosen and put into a category they were used with that special meanings in the entire work.
To find the indicators, the theme is used as unit of analysis in which a message is conveyed. Since not every theme is used with only one expression, therefore, unit of content is employed; that is, not only one line of a word or phrase but sometimes entire story and/or entire narration is used as a theme. Since Saadi’s idea of justice is very varied and scattered this method became very useful. (For example; any time that Saadi is talking about cruelty, generosity, self-interest, losing and being compassionate is in a way talking about justice).
After introductory reading of the text, the indicators of justice (or its opposites-i.e. cruelty and injustice) were chosen and recorded. In every part that there was a theme of justice in it was taken as unit of recording and recorded, whether it was a line of poem, many line of poem or an entire story in poem or prose.
In this way the preliminary organization of themes produced 11 groups of themes, and each was given a code where every theme was recorded under them. Also it was taken care that every theme to be recorded only once. Later some of the themes were combined together because of similarity in meanings. Ultimately three main categories were produced which are expounded below.
It is necessary to mention that choosing themes were not subjective and the researchers own liking, instead the choices were discussed in the panel group and were put in certain category after some consensus.
Categories, Themes and Concepts
The most salient Saadi’s view of justice is that he is for justice and has distaste for injustice. As a social thinker, he feels necessary to point out what is needed in the way of reaching to it. In the first chapter of Bustan he talks about two brothers who were kings; one was a just king whose kingdom prospered and the other a cruel one whose kingdom and rule was disintegrated. In it the point is made that social justice is necessary for a prosperous society and that the material arrangement influence the spiritual mode of people. Yet he does not call for revolution and uprising, but recommends to be ethical and the rulers act according to the laws of God and religious teachings.
The idea that just is right and will continue is ultimately the law of nature and has something to do with the will of God and a grand order that rules the world. Therefore, in order to be suitable with this view he recommends that it is right and desirable to be ethical and act according to the laws of nature.
Here is how these ideas ingrained in his writing which was extracted through content analysis.
The three main categories that all date were organized into are as follows:
(Note that the numbers in the parenthesis indicate the frequency of the category and sub-categories)
Category 1: the creation of the universe is based on lawfulness and dominance of justice (148).
Its subcategories in brief are:
A. The lawfulness of the universe (f74).
Saadi believes in the lawfulness of the universe and presence of cause and effect relationship between phenomena. Everybody gains what he deserves. Therefore, in his view any human action will have consequences appropriate with it.
هر آنكه تخم بدي كشت و چشم نيكي داشت دماغ بيهده پخت و خسال باطل بست
زگوش پنه برون آر و داد خلق بده و گر تو ميندهي داد، روز دادي هست
Establishment of justice follows this basic law also.
نخواهي كه باشد دلت دردمند دل دردمندان برآور ز بند
پريشان خاطر دادخواه براندازد از مملكت پادشاه
ستانندۀ داد آن كس خداست كه نتواند از پادشاه داد خواست
B. Instability of cruelty (f18).
Along with the same law of nature the bad deeds and cruelty will not last long. The rulers who were cruel to the people at the end will be the losers.
خبر داري از خسروان عجم كه كردند بر زير دستان ستم
نه آن شوكت و پادشاهي بماند نه آنظلم بر روستايي بماند
خطا بين كه بر دست ظالم برفت جهان ماند و او با مظالم برفت
خنك روز محشر تن دادگر كه در سايۀ عرش دارد مقر
That is why he advises the oppressors not to cruel for one cannot do with God what he does with people.
زورت ار پيش ميرود با ما با خداوند غيبدان نرود
زورمندي مكن بر اهل زمين تا دعايي به آسمان نرود
C. The God’s will ruling the universe (f7).
According to Saadi whatever happens to people is what God wants it to be. The ultimate source of justice is God’s will.
به قومي كه نيكي پسندد خداي دهد خسروي عادل و نيك راي
چو خواهد كه ويران شود عالمي كند ملك در پنجۀ ظالمي
D. Rejection of cruelty and tyranny (f43).
Saadi’s main concern is social justice; therefore, he keeps on advising the rulers to act properly and just. He also uses his connections with the men of power to do so.
ملك گفت موجب گرد آمدن سپاه و رعيت چه باشد، گفت پادشه را كرم بايد تا بر او گرد آيند و رحمت تا در پناه دو لتش نشينند و ترا اين هر دو نيست.
نكند جور پيشه سلطاني كه نيايد زگرگ چوپاني
پادشاهي كه طرح ظلم افكند پاي ديوار ملك خويش بكند
E. Struggle against cruelty and tyranny (f6).
In Saadi’s view even though unjust deeds will get what they deserve and yet it is necessary to oppose oppression also. To do so is justice.
نبخشاي بر هر كجا ظالميست كه رحمت برو جور بر عالميست
جهانسوز را كشته بهتر چراغ يكي به در آتش كه خلقي به داغ
هر آن كس كه بردزد رحمت كند به بازوي خود كاروان ميزند
جفا پيشگان را بده سر به باد ستم بر ستم پيشه عدلست و داد
Category 2: Rejection of individualism and approval of collectivism (67).
Its subcategories are:
A. Collectivism and provision of the interest of all (f 29).
Saadi sees collectivism and an ethical ideology, hence rejecting individualism and self-centeredness, for they are obstacles reaching higher level humanity. He considers society as an integrated whole and between its parts reciprocal relationship exists. Hence justice comes when people will think of not about their individual interest but the interest of all. His famous poem concerning all humanity as parts of one body is an example.
بني آدم اعضاي يكديگرند كه در آفرينش ز يك گوهرند
چو عضوي بدرد آورد روزگار دگر عضوها را نماند قراد
تو كز محنت ديگران بيغمي نشايد كه نامت نهند آدمي
B. Considering the state of the oppressed (f18).
It is high human act and principle to be helpful and considerate, says Saadi. Justice here is somehow integrated with philanthropy and charity.
كه خاطر نگهدار درويش باش نه در بند آسايش خويش باش
نياسايد اندر ديار تو كس چو آسايش خويش جويي و بس
نيايد به نزديك داناپسند شبان خفته و گرك در گوسفند
برو پاس درويش محتاج دار كه شاه از رعيت بود تاجدار
رعيت چو بيخند و سلطان درخت درخت از پسر باشد از بيخ سخت
Category 3: the rule of law and presence of order in the affaires (31).
Its subcategories are:
A. Observance of rules and ethical principles (f 11).
Even though in Saadi’s view justice does not come with social laws; and yet in all aspects of social life he recommends presence of observing and observers of justice. Therefore, granting the rights of the weak is in a way preserving society in general. Still it is ethical principle that he emphasizes.
چو مشرف دو دست از امانت بداشت ببايد بر او ناظري برگماشت
و رو نيز در ساخت با خاطرش زمشرف عمل بركن و ناظرش
B. Meritocracy in division of responsibilities (f. 20)
Ultimately Saadi recommends some kind of meritocracy that giving the sensitive affaires to the just and right people.
خدا ترس رابر رعيت گمار كه معمار ملكست پرهيزكار
بد انديش تست آن و خونخوار خلق كه نفغ تو جويد در آزار خلق
رياستبه دست كساني خطاست كه از دستشان، دستها بر خداست
و همچنين
ندهد هوشمند روشن راي به فرو مايه كارهاي خطير
بورياباف اگرچه بافنده است نبرندش به كارگاه حرير
Discussion and Analysis
If the wittings of Saadi’s are seem from the point of view of modern sociology it can safely be considered appropriate with structural functionalism. His conservative views and concern with stability is obvious all over. Yet Saadi is by no means a functionalist in modern view that we know of. In Saadi’s view there is no division of labor, separation of state and religion, equal rights, and the like ideas that permeates modern ideology. Naturally, the traditional view that all affairs are coordinated by God overrides his thoughts. Thomas Hobbs, a liberal political thinker consider people’s obedience of the ruler as necessary (Gamble,19881; 50). Saadi says the same but that does not mean that the ruler can do what he wants. As Zarrinkob points out: though the ruler in Saadi like the ruler in Hobbs’ levitan is ruthless opportunist, yet Saadi permits him to be like that to the point that he may provide security and order; and he should not go far enough to be a selfish tyrant (Zarrinkob, 1343;251).
Development is not just an economic matter but political as well; therefore, justice in modern view is interwoven with the idea of citizenship and civil society, something which is totally absent in Saadi’s writings. The concept of citizenship is a modern one which is created through long historical process. Even though Saadi’s view of justice is somewhat congruent with requirements of development, it will be a grave mistake to think that Saadi‘s thought are in line with modern social thinkers of developmentalists.
It was already said that there is a relationship between cultural factors and development. Since literature is part of cultural factors and influences the mentality of the people, so it can be said that it can affects the process of development indirectly-either inhibits or facilitates it. If social justice (equality according of law) is one of the requirements of development, then Saadi’ writings are not in accord with development in the modern sense of the word. But that does not mean that his saying inhibits it. In the sense that Saadi supports social stability and shays away from revolutions and upheavals, his writings are in line with development and progress in general. In brief Saadi is not like Lock, Roussos and other European classic liberal tinkers, for his mentality permeated with traditionalism. But he being traditional does not mean that he is backward and anti-modernist. At any rate he the child of his own age and he was a true observer of his own surroundings also.
Saadi’s thoughts form a coherent whole and has well coordinated theoretical framework. Saadi does accept division of labor and like other functionalists i.e. Durkheim is not a revolutionary ideologist. His criticism of injustice is a requirement of his coherent mentality. He does accept inequality to some extent that is necessary for stability of society and well-being of the whole.
Looked at Saadi in this way can it be asked whether or not his writing as literature which is part of cultural elements are in line with requirements of development or not? With regard to the discussions above this question cannot be answered adequately, especially when the majority of the people cannot and/or will not read Saadi thoroughly and deeply.
This discussion leads to this question: can we consider literature part of our rich culture which is influential in shaping our society? And whether or not that cultural element is in line with development? These are empirical questions. Surley it is important enough not to be ignored. Still it would be a fatal mistake if we assume that our cultural elements are so rich that we no longer we need new cultural elements, especially the western ones. We are not trying to say that our culture is not rich or it is inadequate. But trying to point out that if we wish to develop and go further, we need to enrich it with elements from other cultures, be it western or else.
A Summary and Conclusions
Given the following axioms:
-There is a relationship between culture and development. Culture has many elements. Literature is a part of cultural elements.
-Justice is among the concepts necessary for development. The modern civil society requires certain amount of justice to be present in order to have it happen.
-Saadi is one of the great writers in of all time. His writings are part of Iranian culture.
-Saadi on justice can be considered a sign if Iranian culture which is prone to development with regard to this concept.
Upon examining Saadi’s idea of justice the case was made that even though Saadi in general falls within the liberal framework with the modern criterions. His idea of justice is be no mean obstacle to development and yet it is not what one may expect of modern theorists to regard justice as it is the requirement of modern civil society.
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*S. Buik Mohammadi, Affiliate of Cultural Studies and Research Institute, Tehran. 2012
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