Declaration – Dhu al-Hijjah 1422 (2002-02)

Declaration of His Eminence Haj Dr. Nour Ali Tabandeh, Majzoub Ali Shah
On the Occasion of Nowruz

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In the name of the One who honored a handful of dust, created Adam from it, and declared: وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ , let us recognize the value of this honor.

At the threshold of the new year, I find it necessary to highlight the following points:

1. As you are aware, this year the ancient Nowruz coincides with the month of Muharram. Honoring Nowruz—which is, as Saadi Shirazi (may God’s mercy be upon him) says:

   At dawn, when day and night are indistinguishable,

   delightful is the field and the vision of spring.

   —is a blessed time for us Iranians. Observing its traditions is a tribute to ancient Iranian culture and the legacy of Zoroaster the Prophet, which was affirmed by Imam Sadiq (AS). However, this year, as it coincides with Muharram—a month of mourning for the Shiites of the Ahl al-Bayt (AS)—the grief is so profound that it remains with us until the Day of Judgment. The memory of the martyrdom of the great man of the world, Hazrat Aba Abdillah al-Husayn (AS), fills our hearts. According to the common custom of mourners in Iran, the first day of celebration is often spent in one another’s company. Thus, we make the remembrance of our noble beloved, Hazrat Aba Abdillah al-Husayn, the sweetness of our celebration, and we honor Nowruz through our gatherings.
2. Our spiritual and faqr-related duties are never to be neglected. This includes unity, harmony, and affection among the fuqara, and avoidance of any dispute, offense, or behavior that may lead to discord. The central goal must be mutual visits and connections. We ask everyone to strive, as God has said: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ , to cleanse our hearts of any resentment, concerns, or complaints at the start of the new year and to live together with sincerity and love—so we may advance the cause of faqr and dervishhood and the intentions of the masters of the Order.
3. We must maintain regular faqr gatherings on Friday and Monday nights. Wherever the fuqara are, and in whatever way possible, they should attend. Even if only one or two are present, it is still considered a faqr gathering. If a permitted individual (ma’zun) is present, they manage the session; otherwise, the gathering is still led by the spiritual representative who has delegated authority to all the fuqara.
4. Addiction to narcotics is one of the greatest obstacles to individual and societal growth and the most dangerous weapon of Satan today. The fuqara, who have held the banner against drug use for over 150 years—based on the fatwa of His Eminence Sultan Ali Shah the Martyr (may his noble spirit be sanctified)—must continue to hold this honorable standard high through complete abstention from addiction.
5. Regrettably, the attacks of cunning enemies and ignorant friends—through spreading lies and baseless accusations against true Sufism, which is the same as genuine Shi‘ism and Muhammadan faqr (PBUH)—cause concern or weaken the faith of some Twelver Shi‘a. Therefore, in line with the noble verse وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ , we must be fully equipped—spiritually and physically—to defend the sanctity of faqr and Shi‘ism. The most important weapons are Islamic and spiritual knowledge, and adherence to Sharia and Sufi etiquette. Let our actions be our preachers and our school.
6. Since in Sufism and dervishhood all spiritual responsibilities and involvement in faqr matters must be authorized by the Master of the Time, those without such permission are asked not to take responsibility for others’ beliefs. They should refrain from any explanation or promotion except for casual words appropriate in everyday speech. They must not speak or interfere in dervish gatherings. Any questions raised by the fuqara must first be directed to the books of the great masters and their clear instructions and declarations. If no answer is found or further clarification is needed, one should consult those authorized to provide guidance.
7. Uttering anything contrary to the clear Sharia or the beliefs of the Order—by anyone—can lead to misguidance, the emergence of corrupt beliefs, spiritual instability, and loss of faith. The listener may wrongly assume the speaker represents the official doctrine of the Order. Therefore, the fuqara must refrain from such speech, and ensure in their words and behavior the protection of the faith, life, and property of Muslims.
8. As mentioned in the first declaration after the passing of our noble Master Hazrat Mahboub Ali Shah, the responsibilities of the fuqara have been clearly outlined. They must refer carefully to that declaration and others to understand their duties in every matter. They should avoid seeking advice or writing or speaking to the elders about personal, family, or worldly matters, and instead solve their issues by using reason, consulting the knowledgeable, and following Sharia and the spiritual path. From the elders, Mashayekh, and ma’zuns, they should draw only spiritual benefit—as one would from a spiritual father—and always seek help from the inward support of the saints of religion in all matters for quicker success.
9. This has already been instructed, but I repeat: in borrowing, lending, and other transactions among fuqara, act like strangers would—write receipts, sign contracts, take witnesses—just as the Quran advises in verse 282 of Surah al-Baqarah and as explained clearly in Pand-e Saleh. From the start, be forgiving in intention, both parties fulfilling their duties and commitments. Avoid any transaction likely to result in disputes, so as not to harm faith-based relationships with material concerns.
10. Compassion and kindness toward all God’s servants—and especially to fellow believers—are pillars of faqr and faith. Yet all aspects, especially legal and familial considerations, must be observed. Hospitality and hosting traveling fuqara should be conducted in a way that neither contradicts Sharia nor causes discomfort for the family.
11. The fuqara who, during the year and particularly in holidays, intend to travel to Beydokht for pilgrimage to the sacred tombs of the masters and to stay at the sanctuary of the Mazar-e Soltani must not remain there for more than three days. Moreover, they must carefully read and follow the specific declaration for visitors posted in the courtyard and rooms during their stay.
12. The gathering of faqr is divinely favored and the focus of attention and presence of the saints. The participants’ sole aim must be remembrance of God, self-purification, moral refinement, spiritual illumination through connection with saints and believers, and gaining spiritual insight through the words of great religious figures and Sufi texts. Therefore, during faqr sessions, strict silence, order, and proper etiquette must be observed. Refrain from speaking or doing anything that distracts oneself or others.
13. Respect and reverence toward the Mashayekh and ma’zuns of the Order are essential. In turn, they should behave like compassionate, caring fathers toward all the fuqara—especially the youth and newcomers—providing guidance in faqr etiquette with love and kindness.
14. Let us constantly strive in all personal, spiritual, and social matters to live by this wise instruction and general guideline from the Imam (AS), which has been repeatedly emphasized in the declarations of the masters of the Order: كُونُوا لَنَا زَيْناً وَلا تَكُونُوا عَلَيْنَا شَيْئاً .