Declaration – 9 Rabi‘ al-Awwal 1420 (1999-06-23)

Letter from Hazrat Agha Haj Dr. Noor Ali Tabandeh, Majzoub Ali Shah
To the Brethren in Iran and Abroad

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Greetings to the honorable brethren in Iran and abroad. As I am departing for Canada following an invitation from the fuqara there and in fulfillment of a promise made during my trip to Paris to the family of Hazrat Mahboub Ali Shah (may his secret be sanctified), I hereby bid you farewell and humbly ask for your prayers. God willing, I hope to have the opportunity to see you all again, and during my absence, I pray that news of your well-being and joy continuously reaches me. As Hazrat Imam Sadiq (AS) said to the Shiites: كُونُوا لَنَا زَيْناً وَلٰاتَكُونُوا عَلَيْنَا شَيْناً . I hope we may all act upon this noble guidance so that, when our souls are graced with the visitation of those great ones in the hereafter, we will not be ashamed. I would like to remind you of some points, most of which have already been stated repeatedly in different forms — whether in conversations, books, or written instructions — yet repetition is beneficial, because: إِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ .

1. The fuqara, as expressed in the verse:

   The souls of wolves and dogs are far apart,

   The souls of God's lions are united in heart.

   are a single entity in essence, and outwardly, كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ . To strengthen this unity, attending spiritual gatherings is greatly beneficial. Therefore, I ask the brethren to strive for regular attendance in these gatherings and participate in congregational prayers to receive spiritual blessings.
2. Respect for the shaykhs, the authorized individuals, and elders contributes to strengthening one’s faith. According to the Quran and the Sunnah of the Prophet (PBUH), those with earlier faith have a positive distinction. Of course, there are exceptions like “This child traverses a hundred-year journey in a single night,” but even then, out of reverence for the seniority in dervishhood, respect for elders and authorized guides must be upheld.
3. Be aware that the souls of the elders and poles (aqtab) are always attentive to us, and any good deed or prayer offered in their memory is acknowledged and met with their spiritual care. Therefore, we must not refrain from honoring and commemorating them, as “One who is revived by love shall never die.” Hence, attend memorial gatherings regularly. Thankfully, this spirit of unity and cooperation prevails among all, and it is a matter of pride. In gatherings where food is served afterward, we observe that everyone offers service wholeheartedly. However, such sincere service must not lead to disorder; proper conduct should follow the guidance of the session’s organizer or supervisor.
4. The importance of order and discipline in spiritual gatherings has been stressed repeatedly, and fortunately, most gatherings proceed with silence and order. Nevertheless, it is helpful to recall that even a small, casual comment from anyone can distract others, which is considered a fault. Those reading aloud in gatherings must stick to poetry from well-accepted classical Sufi poets such as Sa‘di, Hafez, Mawlavi, and Attar. Sometimes individuals read poems of unknown origin or from their own personal collections, which is improper because such selections reflect personal states and may not suit everyone else. If poetry is selected as an omen (tafa’ul) or read from trusted sources in an organized manner, it is beneficial. Care must be taken not to use popular song-like compositions, even if mystical, because spiritual gatherings are not meant for singing. If rhythmic poetry is desired, selections should be made from Rumi’s Divan-e Shams, as it contains various poetic meters. Under no circumstances should poetry with musical rhythm be recited in these sessions.
5. In spiritual gatherings, only those who have received permission may speak. Others are not allowed to speak because every person expresses their own understanding, which may not resonate with others. Talks in dervish assemblies should be beneficial to all and align with the collective spirit. Additionally, prescribed prayers and litanies must be recited regularly, and no one is allowed to instruct others in these matters except those who have formal authorization. Anyone claiming to have verbal permission from a pole or elder is mistaken, and they mislead others. Do not trust such individuals, and prevent them from interfering. Perhaps advice will benefit them, God willing.
6. A defining feature of our order is the emphasis on wakefulness during the pre-dawn hours — from the start of Fajr until sunrise — based on traditions from the Imams (AS) who praised this practice. It is said that this is the best time for prayers to be accepted. The Quran states: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ . While repentance is always beneficial, this verse highlights the special value of the pre-dawn hours. Another important matter is maintaining ritual purity. Physical cleanliness is excellent — the Prophet (PBUH) said: اَلنَّظافَةُ مِنَ الْايمانِ — but ritual purity must also be upheld. Ritual purity includes: first, full-body ritual washing (ghusl) when applicable (as detailed in religious manuals), then ablution (wudu), or dry ablution (tayammum) when necessary. Since God says, “I reside in the heart of the believer,” we should strive to keep our hearts worthy of that presence. This requires being in a state of ritual purity at all times. Elders should pay special attention to this and ensure new fuqara are made aware of it — as with all beneficial reminders: إِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ.
7. As outlined in previous instructions from both myself and our esteemed elders, dervishes must not involve themselves in politics. However, this does not mean they should become passive. A dervish should be active, as emphasized in Pand-e Saleh. Still, dervishes must never express political views during spiritual gatherings or suggest that such views are part of the principles of the path. Doing so would be a repeated act of fabrication. Individuals are free to engage in social activities outside of dervish gatherings, but even these must be pursued with sincere intention and for the sake of God. Every decision should be made with divine consciousness.
8. As reflected in the verse:

   The souls of wolves and dogs are far apart,

   The souls of God’s lions are united in heart.

   the dervish community must be regarded as a single body, with the spirit of the path as its soul. Just as the body’s limbs do not slander or accuse one another, dervishes must refrain from backbiting or slandering one another. Even in a brother’s absence, one must protect his honor. The Quran commands: وَلا يَغْتَبْ بَعْضُكُمْ بَعْضاً أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ . This general command applies especially to dervishes, and any slander, backbiting, or false accusations must be strictly avoided — even more so when directed toward one’s spiritual brothers. Slander and false accusations are far graver than backbiting and carry even harsher consequences.
9. It has been instructed that matters considered secret should not be openly discussed. Individual experiences and spiritual stations vary. Not every dream or spiritual vision is suitable for public sharing — such matters should only be shared privately with the elders, if at all. The same dream may hold entirely different meanings for two different people. Interpretation is not a science that can be codified. Even published dream interpretations are often incomplete. One should refrain from sharing dreams, visions, or even personal spiritual states with others, unless privately with a qualified elder in writing or in person. Making such things public can mislead or spiritually harm those not prepared. An example is Prophet Joseph’s dream — his father warned him not to share it: لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ — but he did, and it eventually caused great hardship and led his brothers astray through envy.
10. One of the defining features of the Nematollahi Order, established since the time of Hazrat Shah Nematollah, is the emphasis on having a vocation and engaging in work. In Pand-e Saleh, it is written: “Hands at work, heart with the Beloved.” Therefore, unemployment is highly detrimental — both to society and to the spiritual path. Of course, involuntary unemployment resulting from today’s global economic conditions is a collective failing, not the fault of any one individual. The Quran states: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ . Elsewhere, it says: اَوْ يُوبِقَهُنَّ بِما كَسَبُوا وَيعْفُ عَنْ كثيرٍ . Nevertheless, even in such circumstances, we must remain mindful that seeking work and maintaining employment is our duty. One should actively look for a job, always bearing in mind that no lawful work is ever beneath one's dignity. What kinds of jobs did the great saints of the past hold? These noble ones, whose dust beneath their feet is like collyrium to our eyes, often earned their livelihood through physical labor for others. Therefore, let us never feel ashamed of honest work. Whatever the job — even the most modest labor — let it be done, and ask God for abundance and blessing in your work and sustenance.
11. Studying the works of the great masters and books on religion and mysticism yields many benefits. Firstly, such knowledge supports the seeker’s journey, provided the intention is sincere and not for showing off or debating others. Secondly, in line with the Qur’anic instruction: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ , we must be equipped with every kind of strength — especially knowledge — which is the most powerful weapon against any adversary. Hence, reading the works of mystics and even scientific texts with pure intentions and for the sake of service is highly beneficial. Our libraries should be filled with dervishes engaged in study.
12. Hazrat Imam Sadiq (AS) once said to a group of Shi‘a visitors: كُونُوا لَنَا زَيْناً وَلا تَكُونُوا عَلَيْنَا شَيْئًا – “Do not disgrace us; be a source of honor for us.” Of course, their honor is beyond our reach to diminish or enhance, but the Imam meant that our behavior should be such that everyone around us could see us as role models and follow our example. Naturally, this leads others to the path of truth, and as the Quran says: مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا , those who guide others toward goodness shall share in its reward. But if, God forbid, someone’s behavior drives others away from the path, the sin of that deviation also weighs on that person. As the verse continues: وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا . Therefore, whatever one’s profession, they must observe its ethical responsibilities. A merchant should be fair and avoid deceit or extortion; they should treat their customers with kindness and even help those in financial difficulty. A public servant must be absolutely trustworthy, regard each person as a relative, and imagine themselves in the applicant’s position when making decisions. Above all, follow the law in every matter.
13. In accordance with the Qur’anic instruction: إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ... — “If you contract a debt for a fixed period, write it down” — every transaction must be documented carefully, covering all details. Though many scholars view this as a recommendation, the verse later states: إِلَّا أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا — if it’s a simple cash transaction, there’s no sin in not writing it down — implying that for other cases, not documenting may be blameworthy. Hence, we must be cautious and adhere to divine guidance. It is said that someone who disregards this command and suffers a loss due to an undocumented agreement should not expect their prayer to be accepted in resolving the dispute. Often such conflicts arise between once-close friends, leading to enmity due to undocumented commitments.
14. It is narrated that marriage safeguards half, or in some reports, one-third of one’s religion. Marriage is a noble and praiseworthy act that should be taken seriously. Just as unemployment is discouraged, so is prolonged singleness. Care must be taken in choosing a spouse, but economic hardship should not be a barrier to marriage. One major reason proposals fail or people avoid marriage is financial expectations, with both parties imagining a luxurious lifestyle from the start. Remember, before marriage, each person managed a modest life; together, they can do the same. If both approach the union with sincerity and avoid pretense or unrealistic expectations, life will be simpler. A husband must not only provide and work but also treat his wife and children with kindness. As the Quran says: وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ — “And women shall have rights similar to those exercised against them.” A man should divide his time — some for work, and some for his family. Even voluntary worship or attending gatherings should not hinder him from fulfilling his family duties. In that case, even the time spent on personal devotion will be acceptable to his spouse.

We have seen many families fall apart due to ignoring these principles. Effort should be made to avoid divorce or separation. The Prophet (PBUH) said: أَبْغَضُ الْأَشْيَاءِ عِندِي الطَّلَاقُ — “The most hated of lawful things to me is divorce.” Couples should consider whether their current problems will truly disappear after separation, or whether even greater issues may arise. After a divorce, harmful gossip may spread, children may suffer emotional hardship regardless of age, and once-close spouses may become bitter enemies. So avoid divorce whenever possible. May you all be successful, God willing.