An Inquiry into the Characteristics of a Closed and Corrupt Society and a Plan for Reform

The Ideal City or the Modern Jungle

An Inquiry into the Characteristics of a Closed and Corrupt Society and a Plan for Reform

Bibliographic Information:

• Author: Mohammadreza Nokonam (b. 1327)
• Title: The Ideal City or The Modern Jungle: An Inquiry into the Characteristics of a Closed and Corrupt Society and a Plan for Reform / Mohammadreza Nokonam.
• Publication Info: Islamshahr: Sobhe Farda Publications, 1393 (2014).
• Physical Description: 48 pages; 5.9 × 19 cm.
• ISBN: 978-600-7347-55-3
• Cataloging Status: FIPA
• Previous Edition: Zuhur Shafaq, 1386 (2007).
• Second Edition.
• Includes bibliography.
• Alternate Title: An Inquiry into the Characteristics of a Closed and Corrupt Society and a Plan for Reform.
• Subjects: Islam and Social Issues; Utopianism — Religious Aspects — Islam.
• Library of Congress Classification: BP230/N8M4 1393.
• Dewey Decimal Classification: 297/483.
• National Bibliography No.: 3673181.

Preface

Praise be to God, the Lord of all worlds, and blessings and peace upon Muhammad and his pure family, and perpetual curses upon all their enemies.

Every human being naturally contemplates the environment around them, seeking to understand the makers of social environments, those who design social systems, and the traditions, customs, and prevailing thoughts in societies or among like-minded individuals.

This work, through rational reflection, seeks to identify the characteristics of corrupt societies, particularly that of the modern world, so that by recognizing these features through their opposites—‘ta’arif al-ashiya’ bi-ad’dadihā—the attributes of a healthy and open society may be discerned.

By understanding the criteria of corrupt societies, such as: the bifurcation of society, the dominance of force and power, the acquisition of status through betrayal and oppression, the collaboration of good people with evil deeds, the ascendancy of superficial faith, the pride in and celebration of tyrants, and the suffering and imprisonment of the poor and the downtrodden, it becomes clear that today’s world is a jungle cloaked in the attire of modernity. A jungle, in contrast, represents the Ideal City.

The question thus arises: what is the way out of a closed and corrupt society towards a healthy and open one? What characteristics must the leadership of this movement possess? Is such a thing possible in the modern world, and is it feasible? Can efforts in this direction bear fruit? This work aims to answer these questions and speaks of the promised future of the world.

Characteristics of a Closed and Corrupt Society

In today’s world, there are many characteristics, signs, and standards that distinguish healthy societies from corrupt ones, based on which people and their environments can be identified. Below, a few key examples are highlighted:

A corrupt society considers exploitation to be the right and privilege of the oppressed, while growth and superiority belong to the oppressors. It perceives injustice and endurance as the lot of the poor, while abundance and privilege are reserved for the elite. In such a society, the weak and powerless are always deprived, while the rich and powerful never suffer deprivation. Social positions, public rights, and people’s sovereignty are the domain of the powerful, while labor, effort, and all other hardships belong to the oppressed.

In corrupt societies, all high-ranking social positions and sensitive areas are controlled by the forces of deceit, wealth, and power. Meanwhile, isolation and disarray are the fate of the virtuous and pure-hearted.

Corrupt societies exhibit a strange duality where no clear criterion exists to distinguish good from bad, such that all limitations and deprivations fall upon the poor, while growth and abundance belong to the powerful. Key societal positions are only occupied by the elite, but the burdens and miseries of the environment must be borne by the lower classes. In essence, scarcity equals weakness, and abundance equals tyranny.

The Corrupt Nature of Wealth and Power

The actions of the wealthy and powerful in corrupt societies are always presented as virtuous, while the lives of the poor are viewed as flawed. A rich person is considered virtuous, while any flaw in the poor is magnified. The immoral behavior of the rich never becomes public, while even minor misconduct by the poor is scrutinized and can lead to legal consequences.

The law is written by the rich, and their wealth ensures its enforcement. The poor may only hope to follow it, but it is the rich who guarantee its application. For the ordinary people of society, following the law brings only servitude, while the rights of the wealthy are protected and enforced by law.

In corrupt societies, strength and power are the ultimate metrics for social matters. If someone is powerful, they control the community, but without such power, they lack influence. The rich, who neither lose nor suffer, place the burden of loss and hardship on the poor. The weak and deprived must even share in the joys of the powerful, lest they deprive them of happiness.

The Modern Jungle vs. the Ideal City

While the natural forests in the world are dwindling, the world today has become an immense jungle—one where no animal would imagine a fiercer predator exists. If an animal could understand the current state of the world, it would undoubtedly declare this jungle the “Ideal City.”

This is a reflection of the inner truth and reality behind the words and phrases that humans use. The question is whether humanity will choose to change course or whether it is doomed to continue along this path, where everyone, despite their religious or ideological differences, seems to walk in lockstep with the forces of corruption and tyranny.

Conclusion

Despite the pervasiveness of injustice and deceit in both religious and secular societies, it must be recognized that this corruption is not confined to one group or ideology. It is a global phenomenon. While the outward forms may differ, the underlying dynamics remain the same—whether in Christian, Islamic, or other communities, everyone contributes to the perpetuation of injustice.

The ideal city, as envisioned in this work, is not merely an abstract concept but a real possibility—a place where justice prevails, and the corrupt systems of today are dismantled in favor of a more equitable and open society.

It has passed, and it must be said that amidst these disasters, ugliness, betrayals, and wrongdoings, there exist many good people whose quality is incomparable to the quantity of ugliness. This, in itself, does not resolve the health of society; although at times—and more often—honesty, service, and goodness manifest themselves, bringing with them a joyful breeze that is most valuable and excellent. However, this does not resolve all the issues of societies fraught with the disorders of humanity.

It is astonishing and perplexing that goodness is not exclusive to any one society, and examples of it can be found across all nations, ethnicities, and groups. A bad individual may, at times, do good deeds; an infidel might, on occasion, show faith; an ugly person might display beauty, to the point where it seems as though the beautiful is beautiful.

The Role of Religion and Faith

At this point, a question arises: If goodness and virtue appear from both sides, and this fruit can be achieved from any seed, what then does religion do, and who is the believer? Ugliness and beauty exist everywhere, and good and bad are known to all; there is bad that everyone possesses, and goodness that is attainable by all—so what is the role of religion and faith?

In this regard, it must be said: This is not the case. Rather, religion plays its fundamental role, and all goodness must be sought in religion and faith. However, the question remains: Who is religious, and where is the believer? A believer is one in whom faith and religion are firmly established, becoming the guiding force for their actions and soul—one who has obtained firm belief through pure education and is familiar with truth, not merely someone who has adopted the name of religion or faith, or taken up a superficial group identity, and who, when faced with minor adversity or harm, discards the essence of this truth.

Those who, under the guidance of a true teacher, become religious, embody goodness in all aspects of their being, and all their actions are coloured by religion. However, those who merely adopt the name of religion, accepting it unconsciously, are always subject to their own interests, and with the slightest harm, they abandon all the teachings and truths of religion, quickly distancing themselves from it and placing themselves at the centre of their actions.

Thus, religion is that which a person finds within themselves and adheres to in all its dimensions, submitting to a healthy belief. Without this, though nominally religious, a person’s faith remains empty and ineffective, serving to ease emotions but not to enlighten thought.

If it is said that such goodness is also possible for the unbeliever, it must be answered that the unbeliever is not in this category of goodness. Societies without faith or those far removed from religion—those that have merely the name of religion—can never reach the level of truly faithful communities.

If someone asks, “In societies corrupted and distant from religious principles, goodness and services are still found; how can goodness be aligned with an unbeliever?” the response is that the unbeliever does not entirely reject goodness. Even in corrupt societies, one can still find faces of righteousness, and human emotions often unknowingly lead them to believe in good, which in turn fosters goodness in their actions. Therefore, corruption is not total, and goodness sometimes appears amidst overwhelming evil, with ungrateful individuals occasionally displaying gratitude unwittingly.

The discussion here must address the conditions of all societies so that, just as in religious societies, individuals nurtured by virtuous educators emerge as truly religious, whereas mere imitators of religion possess only a superficial faith, so too in corrupted societies, individuals adhere to beliefs of their own, albeit with many of those beliefs being erroneous and corrupt, leading to their corruption. Even if some of these beliefs were true, they are often not practically grounded, and their actions are predominantly determined by their environment, wealth, and the superficial trappings of life.

The matter we insist on after stating these points is that human societies have become so corrupt that even religion does not practically solve their problems. Those who are corrupt remain corrupt, those who lack belief in religion still lack it, and even those who believe show little sign of their faith in daily action. The teachings of religion—its honesty, the truth of Islam and the Qur’an, fairness, conscience, and long discussions on justice—can be followed, but the actual manifestation of these truths is rarely seen, except among a few who have truly embraced them, remaining untouched by the greater society.

At times, the outward appearances dominate so thoroughly that it seems impossible to find sincerity or truth in the rational thoughts of a person. Fairness and justice become distant aspirations, and faith becomes merely a form, Qur’anic recitation a mere sound, knowledge turns into deceit, and mysticism becomes art. Beauty becomes a source of trouble, and perfection turns into a burden for man, while struggle and deceit spread throughout human life.

In summary, our main point is that in corrupt societies, the powerful and tyrannical determine the standards of good and bad, with the profits belonging to the powerful, and the losses falling to the weak. This new form fits all bodies, whether the person is a believer or a sinner, virtuous or corrupt, a guide or a disciple, a Muslim or an atheist. None of them truly play a central role, and these standards are held only by the forces of coercion and deception.

In these societies, power is fundamental, not truth; coercion is effective, not faith; deceit prevails, not honesty. This is the nature of corrupted societies and the evil systems that rule the world of humanity, where the good are suppressed, and if any goodness exists, it is overshadowed by corruption, which grows stronger, compelling everyone to follow it, willingly or unwillingly.

The Festival and Grief

In corrupt societies, the wealthy experience no deprivation, and all hardships fall upon the poor and powerless. Humiliation and degradation belong to the needy, while honor and pride belong to the rulers—whether these rulers wear the cloak of faith or not, and whether the needy are of the devil’s lineage or of the noble’s.

The rich either have no disgrace, or their disgrace is hidden, while the poor accept disgrace, bowing to it. The mourning of the powerful and the oppressive is a festival, while the festival of the poor is a time of mourning. The life of the poor is a form of death, and their death is a second death, while the death of the rich brings joy.

Wealth and status conceal shame, while knowledge and wisdom bring trouble and embarrassment. The rich carry knowledge as an ornament, and ignorance is supported by the strength of their wealth.

Alas, the evils of mankind—especially in the era of occultation, the exile of truth and reality—have turned the pleasures of both believers and atheists into mockery, laughing at the faces of the poor and playing with them. Let us marvel at the power of wickedness, which has turned both faith and disbelief into a game, dragging the devout and the godless alike through the motions, causing them to pray in empty rituals and fake devotion, regardless of their actual inner state.

(37)

War may be justifiable for certain causes, but a person should not, and must not, engage in destructive conflict for every cause or at the command of anyone.

What is certain and universally accepted, deserving of obedience and sacrifice, with no room for doubt or suspicion, is the command of the Prophets and the heralds of truth, and their lofty ideals, which are worthy of every kind of sacrifice and selflessness.

The command belongs to the heralds of truth and their true followers, and they alone are authorised to issue commands that create the foundations of justice.

Thus, defence should be in support of the ideals of truth and the commands of justice, and the right to command lies solely with the heralds of truth and the guardians of religion. Outside of this, there is neither room for command nor obedience, and humanity should strive to keep all conflicts away from society and avoid any form of hostility, which yields no benefit and only brings destruction.

(38)

If humanity were to engage in reflection and reject the commands of all these tyrants, human life would acquire a new vitality, no longer falling prey to the oppressors, and no longer leading itself to destruction.

When a person ceases to heed the commands of others and instead submits to the truth and the heralds of truth, there will be no more problems for human society, and truth will rule over humanity.

Thus, humanity will triumph on the day when it casts down all the oppressors and refuses to obey tyrants, submitting solely to the heralds of truth. On that day, no oppressor or tyrant will remain, and humanity will walk the path of truth.

What is certain is that the sole aim and effort must be the realization of the noble goals of truth, and the lofty ideals of the Prophets. In this matter, there is no room for hesitation or apology, for this is the universal duty of all humans, in every era and time.

(39)

Human Effort

War may be a form of justice, and ideals may be beautiful, but this does not mean that humanity, in its helplessness, should allow itself to be entirely enslaved by the wolves of tyranny, the ill-natured kings, and the ugly rulers, surrendering all will and agency, allowing these wolves to issue the command of humanity’s destruction.

A glance at the rulers of the past and present makes it evident how these savage wolves lead humanity, showing no hesitation in the destruction of humankind and the true followers of truth, for this is the very cause of disorder in human society.

Prison and Prisoner

If one day all the prison doors, dungeons, and cells of the world were to open, releasing all the suffering prisoners and placing them in an environment of freedom, it would become clear that no dear person had ever been imprisoned, and no tyrant had ever been incarcerated.

Among them, we would find those from the deprived classes who could not reconcile or align themselves with the powers of authority.

Prison reveals the most beautiful face of victimhood and helplessness. It is the place for society’s outcasts, where the powerless and unfortunate reside; it is the home for those who have been abandoned by society, from the weak and needy to the corrupt faces of society’s criminals, from those ignorant of the boundaries of life to the noble souls who pave the way for human victory. All of them have been imprisoned by the unyielding laws of the oppressive and vile forces of humanity.

The oppressors of society are never imprisoned, and those powerful in law, even if they are true criminals, will not find themselves in prison. The loved ones of these tyrants and their aides will never be incarcerated.

It would seem, therefore, that prison is meant for the weak of society.

Thus, prison signifies misfortune, ugliness, and a complete absence of justice, while the prisoner is one who is weak, or truthful, or honest—these two concepts represent the most deprived individuals and the most hopeless examples of humanity.

Although, in a healthy society, prison has its place and role, and no healthy society can thrive without some form of imprisonment as part of its educational structure, this applies only to healthy societies, not to corrupt ones. For while prison may be necessary in a healthy society, the question arises: why must it exist solely for the weak of society? Where should the oppressors be imprisoned?

Oppressors, no matter what they do, are not deserving of punishment, and only the weak and deprived deserve punishment, often for minor transgressions, or even without any crime at all.

In essence, prison serves the purpose of discipline, hardship, torture, and punishment, but the oppressors and the loved ones of these criminals are exempt from such experiences. Not only that, but creating prisons for such individuals would defeat the purpose, as prisons in corrupt societies are created to support the interests and transgressions of the oppressors.

May the day come when humanity is freed from all these evils, and all forms of oppression are removed, so that prison becomes the place for the oppressors and wrongdoers alone.

The Nature of Evil

What is certain for today’s corrupt societies is that the world is one of power, oppression, and injustice. While this has always been the case, the world today is worse than ever, as thieves and transgressors have greater power and freedom to corrupt than before.

The nature of corrupt societies has become so malignant that it appears evil breeds within it and grows from its own corruption, as it no longer seeks any good or welfare.

The poor suffer, while the rich live in pride. The poor always fast, while the rich celebrate. For the poor, every day is like the end of Ramadan, and for the rich, every day is like Eid. The poor break their fast in sorrow, while the rich celebrate before sunset, feasting in abundance and pride, while the poor suffer with humiliation and sadness.

The weak dream of turmoil, while the rich dream of bliss and celebration, just as they do in waking life.

The Bipolar Nature of Corrupt Societies

The bifurcation of human societies has made the masses weaker and the wealthy more powerful, creating a system of inheritance. The rich are completely detached from the poor, to the point that any exception would serve as a lesson for all.

This issue has become the best means for social categorization, where the rich, the tyrants, and the powerful are the experts in the affairs of society and politics, while the poor, the dispossessed, and the backward tribes are unable to perceive the situation and are in need of guardians to manage their affairs.

As a result, the wolves, who are the leaders of the people, become the experts of the world, and with their polished appearances, they silently milk the helpless flock, draining it dry, all the while claiming they are serving the people, filling the air with cries of service, even though their actions bring only exploitation.

Exploitation and Oppression

The oppressors and rulers exploit the weak with all their might, and when they are unable to maintain power through force, they resort to language, politics, flattery, and deceit, winning over the poor and the helpless, making them believe their own lies. In return, the poor must endure the hardship and toil imposed upon them, while all rewards and privileges go to the most criminal and corrupt of the ruling class.

The rich, full of ignorance, believe themselves to be wise, while the poor, who possess true wisdom, are disregarded, and their knowledge becomes a burden, a hindrance to their survival. In such societies, the wise are considered fools, while the fools in power are praised as wise.

The rich and the powerful will always have power, while the poor and the weak inherit their status, knowing only submission and suffering. For them, survival is a battle for basic sustenance, while the wealthy enjoy their wealth with ease, as if it were their natural right.

In corrupt societies, people can be classified into categories such as the oppressor and the oppressed, the poor and the rich, the noble and the lowly, the powerful and the weak, and the rulers and the ruled. These distinctions are not based on faith or belief, but on power, and in such societies, belief and disbelief are irrelevant. The powerful rule, while the weak wait.

In such corrupt societies, it is impossible to find true human virtue, and the possibility of achieving true progress for humanity remains a distant dream. Whether people live under religious doctrines or outside them, such societies are incapable of fostering genuine growth or improvement.

This is the nature of human societies from the beginning until today, with all their various forms, and despite the changes that have occurred over the ages, this truth cannot be ignored. It is the root of all the evils and corruption that plague humanity, undermining all noble thoughts and rendering the duties of all individuals meaningless.

The Possibility of Escape from Evil

In corrupt societies, escaping from evil and avoiding wrongdoing is a difficult task, and for the majority of people, it is practically impossible. The elites may dream of such an escape, but they, too, are trapped in a world where peace and comfort are unattainable for most.

Such societies offer no true peace, and there is no path to comfort. Only a few wise and noble individuals, with great tact and composure, can find a way, albeit a small one, to navigate the system, even if it costs them dearly.

This has always been the case, and it has become even harder today. It will continue to be more difficult as the world becomes more twisted and societies more corrupt. This is one of the consequences of the world we live in today.

The Path to Reforming Corrupt Societies

After aspirations and hopes, the only way to put an end to all these corruptions is through the movement of the righteous, the following of others, and the suppression of the corrupt. This must come from righteous individuals who are wise, capable, and possess the necessary maturity, with both inherent and acquired natural and social traits. They must also arrange suitable allies and supporters in advance and ensure the development of the people, for with these qualities, the solution to all human suffering becomes possible.

A significant point to reflect upon in this regard is the principle of “organization” and “proportionality.” The absence of this principle has delayed progress until today, causing every movement and uprising to result in stagnation and inertia. The agents of evil gradually consign all efforts to darkness and oblivion.

One must take action, and anyone who does so will be victorious. Although failure may be encountered, their good intentions will always align with their efforts, and the effects of their actions will be abundant. The quantity and quality of this movement are influential in the destruction of desires and the suppression of corrupt individuals in a relative manner. Despite the numerous challenges and losses that accompany any movement, nothing diminishes the duty of the individual. Those with intellectual and practical capabilities should always be active in the development of such matters, never withholding any effort, and never allowing grief over losses or defeats to overwhelm them. They must remain persistent in their endeavors and constantly remind themselves of the ultimate victory of truth and the permanent destruction of falsehood. Such thoughts will never be in vain, even though they may be delayed.

Humans should always carry this thought with them: the ultimate purpose of creation and the reason for the existence of the universe and human life is not corruption or harm. The triumph of the righteous and the universal salvation of all is inevitable. This potential is itself a proof of the realization of this concept. It is a subject that must clothe the noble goals of religion in the garment of reality. This is the desire and hope of the followers of truth, particularly the Shia, which is the foundation of all true faith. This hope is that one day truth will rule over the entire world, and truth will dominate the human realm.

The Promised Day

We must strive, and everyone must strive, without withholding any effort or action. No thought of defeat or loss should be entertained, for the believers will be victorious—whether today or tomorrow, soon or late. This thought will come to fruition, whether through our own hands or others, from a distance or near. There will be a solution, until the culmination of all these movements and uprisings and, ultimately, all these struggles and conflicts, results in the appearance of the Awaited Savior, Imam al-Mahdi (May Allah hasten his reappearance).

That day will be when the supporters of truth will find peace, falsehood will be obliterated and vanish, and humanity will witness the ultimate purpose of creation. It will be a day when the struggles of past righteous individuals will be remembered. This is the Promised Day, which has a specific time, but it will certainly happen, even if the world were to last only one more day. That day will be so vast that even the tiniest seed of this idea will grow to its full, healthy potential.

This day is when the Shia will put an end to all forms of negation, and humanity will speak, free from all constraints. It will be the day of justice, the day of truth, the day of knowledge, the day of fairness, and the day of balance. In summary, it will be the day when peace and tranquility are sought for all, and falsehood will recognize that its time has come to an end.

On that day, divine laws will manifest, heavenly decrees will come to fruition, and tyranny and corruption will be expelled from society’s leadership. All impure and unworthy souls will be dressed in isolation and destruction, and there will be no room left for falsehood. Falsehood will retreat into itself. We await that day.