Spektrum Iran

Abstrakt Based on Sa’di’s complete works, the Bustān, the Golestān, Qaṣāyed (Odes),
Moqaṭṭaʿāt („Fragments”), Rasāel („Treatieses”) and Ḡazaliāt („sonnets”), the
present article examines his political views and their relation to his
contemporary rulers in two periods, the era of Atābakān-e-Fārs, from 1257
to 1264, the year of Abshkhātoon’s accession to the throne, and from 1264
that coincides with the decline of Atābakān to the domination of the
Mongol rulers to 1291 or 1292 when Sa’di died. What distinguishes Sa’di
and consequently his views from other mystics is that he has a keen eye for
politics in addition to individual morality. From Sa’di’s point of view the
core of an ideal state or a utopia is its ruler, and it is impossible to found
such a state without a wise ruler. Sa’di believes that the role of a wise ruler
is crucial to reform a society. Thus, rulers are the butt of his criticism in
significant parts of his works among which his political treatise called
Naṣiḥat al-moluk, meaning „advice for rulers” directly addresses rulers and
their executives. To highlight the fundamental role of the rulers in the
improvement of societies, the Golestān begins with „of the Customs of
Kings” as the first chapter. Similarly, the first two books of the Bustān are
concerned with „justice” and „benevolence”. To establish „social welfare”,
„security”, and „peace” in society, that is the most significant duty of a
government towards its people, Sa’di, as a utopian mystic and poet,
criticizes the current situation of his time, turning the spotlights on the
rulers first. This study presents how Sa’di’s political views are reflected in
his works criticizing the current situation, and at the same time, proposing
desirable alternatives.

Abstrakt Plato and Aristotle introduced the worlds of knowledge which established a proper background for various philosophical schools for about 2500 years albeit a Platonic and an Aristotelian dimension have always been discernible in each human being usually revealed in literature, philosophy and art. Both Plato and Aristotle have exercised a great influence on Islamic culture and civilization in which both „concrete particulars” and „abstract entities” are equally important in their places. This equality, or harmony, between the earthly and heavenly dimensions of the human being, is inspired by teachings of Islam, particularly, a verse from Quran that admires the „middle nation” (II: 143). Farabi (873? - 950), the author of The Virtuous City (951) and the founder of Islamic philosophy was strongly influenced by Plato and Aristotle’s philosophical views. Despite the difference between these two philosophers, Farabi, in his The Harmonization of the Two Opinions of the Two Sages: Plato the Divine and Aristotle try to demonstrate that although their views might seem different, they have the same nature. In other words, Farabi believes that Plato and Aristotle’s ideas are two sides of the same coin, and the harmony between them creates the appropriate social conditions for human beings. In his Virtuous City, he has described in detail the features of this utopian „city”. How to unite the Platonic and Aristotelian dimensions in human beings and to preserve the harmony between them at the same time, and blend them with an understanding of Islam is still a question and, certainly, a challenge for contemporary Iranian culture. The present study attempts to show how Farabi tries to create such a harmony between Plato and Aristotle’s ideas grounded on Islamic culture.