Antun Sa’adeh: A Great Nahda Figure
Adib Saab
The educational, social, and intellectual framework in which Antun Sa’adeh emerged was dual in nature: shaped by the Arab Renaissance on one hand and modern Western culture on the other. It is important to note that the literary renaissance (nahda) of the 19th and early 20th centuries, which blossomed in Egypt and the Levant, would not have evolved as it did without the influence of education and Western culture.
Any serious study aimed at Sa’adeh’s scientific development and intellectual achievements must simultaneously examine the pioneers of the Renaissance and their Western and Arab influences. Despite numerous studies on the Arab Renaissance, whether addressing its general history as a movement or focusing on notable individuals influenced by it—such as Gibran Khalil Gibran, Mikhail Naima, and Amin Al-Rihani—these studies often have significant shortcomings. Notably, they lack a systematic approach conducted by a dedicated research center or university. To address this gap, there is a need to establish a team of specialists who can comprehensively study the Renaissance as a whole and its key figures, publish complete or major works, and provide thorough, documented, and reliable analyses of each work.
It remains to be said that the general rulings on the nahda were influenced by the biases of various doctrines, whether "Salafist" or "progressive," and failed to objectively recognize its positives and negatives. Instead, these rulings reflected the preconceived notions of their respective ideological frameworks.
Antun Sa’adeh was perhaps the last prominent figure of the nahda to grapple with the concerns of renaissance. Realizing that theoretical thought alone was insufficient in an environment burdened by centuries of tyranny, oppression, and backwardness, he sought not just to explain but to bring about change. He transcended the written word, spreading his ideas vocally, much like the founders of missions. Sa’adeh was an evangelist who reached out to the people and a teacher whom the people sought. The good news he brought was specifically the good news of renaissance. He emphasized the term "social nationalist renaissance" or "social nationalist movement," favoring the concepts of "movement" and "renaissance" over the traditional notion of a "party."
The parties that stand outside the realm of renaissance (nahda) are political groups that seek partial, temporary interests. In contrast, renaissance parties are social movements that strive for comprehensive renewal by refining souls with knowledge and morals to transform their nation into a leading, pioneering one that enlightens the world. Therefore, terms such as "elite," "knowledge," "virtues," "truth," "goodness," and "beauty" frequently appear in Sa’adeh’s lexicon. These terms can serve as an introduction to studying his thought and movement. The envisioned new society is one of elites, and the movement striving to establish this enlightened, robust society aims to create a knowledgeable and value-driven elite. This elite, as conceived by the movement, differs from the isolationist elites such as the military and ideological leaders in some Latin American countries or those defined by German thinker Friedrich Nietzsche and his political followers.
In Sa’adeh's view, an elite society is formed when every individual possesses knowledge and virtues, becoming a productive member who carries the message of renaissance. Sa’adeh was stringent about the importance of knowledge and virtues. Just as religious teachings connect faith with good deeds, his national-social message linked science with morals. The term "virtues" is a consistent part of his party terminology. Many immediate and permanent dismissals within his party were often due to "moral" reasons.
Sa’adeh envisioned his social nationalist movement as a model society. To achieve this, he continually aimed to equip it with knowledge and instill strong values while cleansing it of impurities. To expand the Renaissance's reach in society, the movement initiated the creation of model schools and established branches in existing ones. Consequently, schools were founded in Syria and Lebanon, particularly in the early 1950s following Sa’adeh's martyrdom. The movement spread its ideas further by launching newspapers—through official and individual efforts—including dailies like al-Binaa, intellectual-political magazines such as al-Nizam al-Jadid and al-Zawabaa’, and literary publications like al-Majallah.
Sa’adeh was not only one of the last of the potential nahda figures but also perhaps the greatest. His Renaissance greatness is evident through the clarity of his ideas, the majesty of his goals, and the strength of his arguments, all showcased in three key lines launched by his primary works. His book, The Rise of Nations, initiated a new school of thought in social and political nationalism, marking him as an original socio-political philosopher. Aware of the significance of his work, he distinguished between merely transmitting or teaching philosophy and being a truly creative philosopher. Here stands a remarkable political leader, a pioneer of political renaissance, advocating for the revival of his nation and society with arguments grounded in science and original thought rather than mere rhetoric or citations from others. In fact, in The Rise of Nations, the author delves deeply into the works of numerous social scientists who have explored the concepts of nationhood, nationalism, and society. He does not merely convey their theories; instead, he presents them compellingly, learning from and critically analyzing each one. Through this approach, he aims to offer his own insights and perspectives on significant issues.
The second perspective was introduced by Sa’adeh in his book Islam in its Christian and Muhammadan Treatises, which can be considered a pioneering work in comparative religious studies in Arabic. Sa’adeh approaches religion from a neutral standpoint, distinct from traditional theological viewpoints. The book falls into the category of religious sociology—not the behavioral-statistical kind, which had not yet established itself in scientific circles at the time, but rather theoretical-philosophical sociology. In line with Sa’adeh's views on the formation and essence of a nation, and his call for a national renaissance founded on social unity, this book aims to highlight the commonalities between Christianity and Islam. It underscores that these two religions fundamentally align, with their disagreements limited to minor details. If the purpose of religion is to honor human life, then any act that undermines human values in the name of religion—such as civil wars—stems from misunderstanding, misinterpretation, and misuse of religious teachings. Such actions should not be attributed to the true essence of religion.
The third line of thought was introduced by Sa’adeh in his book The Intellectual Conflict in Syrian Literature. He argued that the social order, as discussed in The Rise of Nations, and social unity based on religious understanding, as elaborated in his treatise on Islam, are both necessary conditions for a renaissance but not sufficient on their own. Another crucial condition is literary and artistic creativity. This creativity must stem not only from form but primarily from content; it begins within the creator's soul, thoughts, and life experiences. Writers and artists must draw inspiration from philosophers when dealing with existential issues, human concerns, the meaning and purpose of life, and societal renewal. They should reflect deeply on these topics to develop convictions and perspectives that resonate in all their creative works. In this regard, Sa’adeh provided examples of poets and writers who focus on formal innovation, as well as those renowned for both their content and form. He considered his philosophy and movement as catalysts for renewal in life, literature, and art. Sa’adeh's call was a key factor in stimulating the Arab literary renaissance, leading to the rise of modern Arabic poetry. Notably, poets Ali Ahmed Saeed (Adonis) and Khalil Hawi were strong proponents of his message and firm believers in his literary theory.
The three books mentioned above, along with their contributions to philosophy, sociology, religion, literature, and art, establish Sa’adeh as a rare and monumental figure in the realm of political leadership—not only in Lebanon but worldwide. In my estimation, only a few leaders from the European socialist movement of the late nineteenth and early twentieth centuries can be considered his equals. Can you name any other socio-political leader who has authentically combined such a profound understanding of philosophy, religion, social studies, literature, and the arts?
Sa’adeh believed that the place of a creative intellectual was not limited to university podiums and scientific centers. His vision extended beyond merely interpreting the world; he sought to change it through political organization. He consistently explained to his compatriots that the policy he introduced was vastly different from the familiar, minor policies. It was a grand policy, conceived in the spirit of the renaissance.
The three books mentioned are not all that Sa’adeh wrote. Equally important are his political and ideological writings, as well as his analyses of current events. Anyone studying Antun Sa’adeh, whether through these three works or others, must engage with his entire body of work. Our focus on the Rise of Nations and Islam in its Two Treatises, and The Intellectual Struggle, highlights the scientific research and major intellectual fields these works cover.
Sa’adeh's discourse was consistently one of rebirth and renewal. For him, a renaissance meant a shift from confusion and chaos to clarity and order. He emulated Socrates in his teaching and Plato in his writing, yet he surpassed them both by embodying the qualities of teacher, author, and political leader. Those who gathered around him formed the nucleus of the envisioned society.
The reader, well-versed in philosophy, social sciences, and literature, will quickly realize, upon deeply engaging with Sa’adeh’s work that they are encountering an exceptional phenomenon. Sa’adeh represents the pinnacle of Renaissance thought and personhood. Regardless of one's stance on Sa’adeh's nationalism, astonishment grows when learning about the organization he established among his followers, particularly in Lebanon, Syria, and among Syrian-Lebanese immigrants. One must pause and wonder: How did this man, who died in his prime, manage to write so many books and articles? How did he manage to produce such abundant and high-quality writing that reflected the brilliance of his thoughts, while simultaneously leading a uniquely homegrown political movement? This movement united diverse members of society, cutting across various sects, regions, and classes, into a single, enthusiastic force driven to transform their society into an elite, renaissance culture.
Whoever encounters Antun Sa’adeh for the first time today, whether through his writings or in academic settings related to social sciences, politics, history, philosophy, or literature, cannot help but stand in awe of his assassination—a heinous crime committed by the Lebanese state since it took that name. It is crucial to understand how this great epic, written in blood, transformed into remarkable poetry and literature. This heritage does not solely belong to those who were touched by his sacrifice but extends to the entire nation. It is also imperative for such a state to reexamine Sa’adeh's legacy and present his true image publicly: that of an original thinker, a national hero, and one of the nation's enduring symbols throughout its history.
What this means is that places such as streets, universities, and cultural institutions should be named after Antun Sa’adeh. Additionally, his writings, alongside those of Gibran Khalil Gibran, Naimah, and other influential thinkers and creators of the Renaissance who enriched human heritage, should be taught in schools and universities.