Declaration – Dhu al-Qa‘dah 1419 (1999-02)

Instruction from Hazrat Agha Haj Dr. Noor Ali Tabandeh, Majzoub Ali Shah
to the Honorable Shaykhs

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The authorized individuals (mujazin) are requested to consider and implement the following directives in addition to those already provided by Hazrat Reza Ali Shah and Hazrat Mahboub Ali Shah:

1. Since the value of silent (heartfelt) remembrance is the worth of time and space itself, it must not be entrusted to anyone who does not understand its significance. Please be more careful and selective in accepting seekers for spiritual guidance.
2. Some seekers imagine that upon initiation and without any effort, all their material problems will be resolved, while others hope to gain financial support from the fuqara afterward. They must be informed that although such hope may be understandable to some degree, without personal effort, no issue can be resolved. Simply placing one’s hope in people will not suffice. One must place their trust in God and act with determination.
3. It is often apparent from the behavior and expressions of many seekers that they do not possess full emotional or neurological balance. There is a high probability that such individuals, after initiation, may experience nervous symptoms due to the focused attention required for heart-centered remembrance. These individuals should only be taught verbal (tongue-based) remembrance.
4. Others may be at risk of experiencing such conditions post-initiation. Therefore, they should also not be given silent remembrance but should instead begin with verbal remembrance until they become accustomed to it.
5. Under no circumstances should those who have not reached puberty be accepted. And even in the matter of puberty, age alone is not the criterion — it must be firmly established that the individual is indeed mature, as is the case in legal and religious transactions where contracts without maturity are invalid.
6. Those who express interest in the path for the sake of spying or reporting — thinking they will gain access to secrets — must not be accepted at all if their intention is malicious. However, some approach out of curiosity and without harmful motives. If all other conditions are met, they may be admitted. God willing, such individuals will eventually understand the truth and become sincere believers and practitioners.
7. Those whose request must be denied based on this instruction may still be given appropriate verbal remembrance, based on their age or, in the case of minors, their condition and intention. However, receiving verbal remembrance should not imply that, after some time, they are entitled to full initiation. The reason and context of their initial verbal practice must be kept in mind.
8. As previously instructed, travel must be approved in advance. Upon entering or leaving a city during travel, their arrival and departure must be reported to me. In each city, the resident Shaykh has precedence in handling local matters. A visitor should not involve themselves in such matters unless requested by the local Shaykh, and even then, only after consulting with him. Whatever is decided, the responsibility lies with the resident Shaykh, so nothing should be done without his consent from the outset.
9. Careful attention must be paid when selecting travel companions. Being the companion of a Shaykh must not be seen as a status symbol or spiritual favor that might mislead others or result in interference by unauthorized individuals. In any case, the responsibility for companions rests with the Shaykhs. Companions must never assume authority to issue commands or prohibitions simply because they accompany a Shaykh. Their role is to assist the Shaykh and convey only what the Shaykh authorizes them to share.
10. It is narrated from the Imams (AS) that “faith gatherings are a trust.” Even a gathering of two or more qualifies as a spiritual assembly.
11. Regarding new prayer prescriptions and practice sheets, please note and implement the following:
    • In all prayer sheets that include the phrase “Recite at least one hizb of the Quran,” the words “at least one hizb” should be removed and replaced with “recite as much as possible.” Some may have limited literacy or find Qur’anic recitation difficult. Based on the noble verse in Surah al-Muzzammil: فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ , people should read what they are able to, and the notion of a required minimum should be eliminated.
    • In all prayer sheets that mention reciting the Jibra’iliya dhikr seventy times, this should be reduced to seven times — but only for those who are newly initiated, not for the elders. Elders must continue as per their previous instructions. Similarly, with the two-unit sitting prayer (wutayrah), elders should follow previous guidance, and for those newly initiated, the prayer may be instructed or omitted depending on the judgment of the authorized Shaykh.
    • Prayers containing invocation of the past elders (Hazrat Saleh Ali Shah, Hazrat Reza Ali Shah, Hazrat Mahboub Ali Shah) are specifically for those who were initiated during the time of Hazrat Saleh Ali Shah, as they directly received blessings from him and are thus entitled to maintain such invocations.
    • If someone has lost their original practice sheet and is from the elder group intending to renew their covenant, follow prior protocol. For those recently initiated, a current version may be issued.
    • The divisions in the Fatihat al-Awliyaʾ mentioned in individual recitations by the brethren pertain only to private practice. The communal Fatihah recited during gatherings remains unchanged and continues without naming individuals.

I hope you will be successful. Peace.