Declaration – 11 Jumada al-Thani 1424 (2003-08-10)

Reminders from His Holiness Haj Dr. Nour Ali Tabandeh, Majzoub Ali Shah
to Fuqara Abroad Without Access to Mashayekh

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Given that fuqara living abroad have limited access to the Mashayekh and elders, and may be influenced by incorrect explanations regarding certain religious and faqr-related rules, I deemed it necessary to remind all brothers—especially those residing abroad—of some key points and provide clarifications about gatherings held in the name of dervishhood and mysticism on Monday and Friday nights:

1. According to the clear command of the Quran, from the time the first prayer of Friday night (not day) is performed—that is, from Thursday evening at Maghrib until Friday noon—worldly work should be set aside, and a gathering should be held for the remembrance of God. The Qur’anic verse states: إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ . Of course, this refers to worldly affairs—any activity done purely to help others, such as volunteering for charity organizations, is not considered worldly. In fact, working on such matters on Friday brings even greater reward. Therefore, be mindful to avoid worldly work during the Friday day and night. Initially, due to wartime constraints—such as the need to keep lights off at night—and time changes, it was decided to hold the gathering during the day on Thursday afternoon, followed by Maghrib and Isha prayers (which fall on Friday night), after which the session ends so that the fuqara, especially the sisters, can return home earlier to attend to family matters. Thus, one must not think the gathering is on Thursday—it is, in fact, for Friday night. The same applies to Monday night gatherings.
2. In faqr gatherings, besides the prose texts—among the few authorized books considered as lessons in mysticism—ghazals and poems by great mystics are also recited. However, reciting these poems with a pleasant voice is not considered “ghina” (unlawful singing). Just as it is recommended to recite the Quran with a beautiful voice, it has been narrated that Imam Sajjad (AS) would recite the Quran with such a soft and spiritual tone that passersby would pause involuntarily to listen. Thus, this cannot be classified as forbidden “ghina”; on the contrary, such recitation is commendable.
3. Music is the arrangement and harmony of sounds, just as the harmony of colors creates artistic paintings, or the coordination of materials and elements in buildings produces architectural beauty. The same applies to sound. The order and harmony of tones is called music. There are two types: one that brings remembrance of God and one that draws a person into base desires and away from God. The latter is known as “ghina” and is forbidden. The same concept applies to other forms of artistic harmony—some images, like those of sacred sites, inspire remembrance of God, while others distract from Him. Hence, music is not categorically forbidden, only that which qualifies as “ghina” is. However, due to the high risk of deviation and the difficulty of distinguishing permissible from forbidden music, any use of musical instruments—commonly referred to as “saz”—is not appropriate in faqr gatherings. Only vocal recitation of authorized texts is allowed, and anything beyond that should be avoided to prevent deviation.
4. The statement that religious and dervish laws may vary with circumstances—such as changes in time or place—applies only to minor and external aspects. The core principles never change. The matters explained above remain constant. Although personal instructions may differ based on individual states, in general faqr gatherings, things must be conducted as described and as has been customary.
5. In faqr gatherings, the men’s and women’s sections must remain separate at all times, and women must observe full Islamic hijab throughout the session. This requirement is not limited to public events. Even in towns, villages, or rural areas where only a few fuqara—sometimes all from one family—gather, it is still advised that on Friday and Monday nights, when they sit together to remember God, they do not assume they are mahram to one another. Men and women must sit separately, and women must observe full hijab throughout.
6. The reference to changing conditions pertains to our current times. As the verse states: وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ , all brothers and sisters must strive to acquire the sciences and knowledge current in human society and be prepared to engage in social discourse. Thus, if certain changes are observed in social conduct, as long as all religious rulings are fully observed, they may be considered adjustments to present circumstances—but nothing beyond that should be assumed.
7. Some have asked whether they may personally use or distribute “shar‘i” funds. One must understand the legal rulings. Any of the scholars’ legal treatises will list the permissible uses. It is not required to distribute these funds through someone else. If you are confident you’ve found a legitimate recipient, it is valid to give directly. But be mindful:
   

   First : The funds must be used to meet real essential needs, not superficial ones. You may mistakenly deem non-essential needs as essential.
   Second : One reason elders traditionally handle these funds is that many truly needy individuals suffer silently and, due to تَعَفُّف , remain unknown to you. Centralized distribution increases the chance of reaching such people.
   Third : It is best that the giver and receiver remain anonymous to one another, to prevent the giver from developing pride or expectation of reward, and to preserve the dignity of the receiver. However, if you are certain the recipient has essential needs and handle the giving discreetly and respectfully, there is no problem.

8. When hearing about new rulings or instructions, if you doubt their validity, you may ask for clarification. But given the current era, it is crucial to protect yourselves from malicious critics and slanderers. For this reason, engaging in social activity—within these considerations—is a necessity.