Declaration – 1 Rabiʿ al-Awwal 1427 (2006-03-31)

Declaration by His Holiness Haj Doctor Nour Ali Tabandeh, Majzoub Ali Shah
On the End of the Month of Safar and Events of Muharram 1427 AH

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The month of Safar 1427 AH has come to an end, and spring and Nowruz have arrived. God willing, the good news—whether authentic or doubtful—attributed to the Holy Prophet (PBUH), which promised Muslims glad tidings upon the end of Safar, will also apply to us.

During the months of Muharram and Safar this year, we were all in mourning—mourning for the injustice inflicted upon Hazrat Aba Abdillah al-Husayn (AS) and the Shi‘a, and for the Husayniyya of Husayn being set ablaze in the land and city of Ahl al-Bayt. That noble figure and his followers have become the universal criterion for distinguishing truth from falsehood throughout all times and places. May God reward us for our mourning.

In recent months, unfortunately, due to events affecting the “fuqara” of this “silsila” (order), questions have arisen from near and far. Thus, I offer the following points in several paragraphs as a general response. I hope each of the esteemed brothers and sisters will, with the help of their faith-guided reason, find their own answers:

1. The Prophet of Islam and the Pure Imams (AS), in accordance with the command of the Noble Quran: «وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا» , spared no effort to prevent division among Muslims and promote unity. It was the love for unity that led Ali (AS), as he himself said: فَصَبَرْتُ وَ فِی الْعَیْنِ قَذًی وَ فِی الحَلْقِ شَجًا , to endure silently for 25 years, staying at home with “a thorn in the eye and a bone in the throat.” It was attention to this same principle that enabled the early Islamic centuries to witness the rise and expansion of Islam. Now, as Muslims face attacks from various fronts, achieving this unity—especially within Iran—is more necessary than ever. Therefore, differing methods and religious views within Islam, which are natural, should be approached with tolerance. The common foundation among Muslims, namely the testimony of faith (shahadatayn), should be emphasized, and efforts should be directed toward converting non-Muslims to Islam rather than hastily declaring fellow Muslims deviant over apparent differences in understanding or practice.
2. Sufism and Islamic mysticism are the spiritual essence of Islam and, indeed, identical with Shi‘ism. The attribution of Sufi orders to Hazrat Ali (AS) and the official establishment of Shi‘ism as Iran’s state religion by these orders bears witness to this truth. Therefore, merely citing weak reports that criticize Sufism—especially when their attribution to the Imams (AS) is questionable—cannot justify a general condemnation of Sufism. If we were to follow that logic, then there are far more reports criticizing jurists and scholars from the Imams (AS) than there are about Sufis. It is evident that those criticisms concern jurisprudence and knowledge that do not stem from the source of “wilayah”, and which contradict the attributes of genuine knowledge. Likewise, in the case of Sufism, assuming such reports are even authentic, they refer to individuals lacking the praiseworthy qualities that arise from the station of “wilayah”.
3. The sincere efforts of true Sufi and “‘irfani” masters to improve morals, refine the soul, and strengthen faith are well-known to scholars of Islamic history. Since ancient times, Iran has been a cradle of Sufism and mysticism, and the presence of mystical texts like Rumi’s “Masnavi” alongside the Holy Quran in Iranian homes attests to this reality. In fact, through this medium, Islam spread from Iran to China, Malaysia, Eastern Europe, and Africa. Hence, the matter of genuine Sufism and mysticism in Iran is a religious–national issue, and any effort to weaken it will lead to negative consequences for the religious, ethical, and cultural fabric of the Iranian nation.
4. Respect and reverence for Shi‘a scholars—who are the embodiment of the noble “maqbula” of ‘Umar ibn Hanzala—has always been affirmed by the elders of this “silsila”. It has always been emphasized that in practical legal matters, the “fuqara” should refer to any scholar they themselves deem qualified and follow their rulings. Of course, the “mu‘azzam lahum” scholars undoubtedly carry out their responsibilities within the limits defined by that “maqbula”, which clearly states that the scope of their role is practical rulings and not beliefs. These scholars fulfill the heavy burden of scholarly leadership without engaging in populist clamor, defend the spiritual boundaries of individuals—especially their own followers—and strive to preserve unity among all Muslims and those who bear witness to the testimony of faith. Prominent earlier Shi‘a jurists such as Qadi Nurullah Shushtari, Fayz Kashani, and Allamah Majlisi, and among later scholars like Mirza Shirazi and Sheikh Murtadha Ansari, have always shown respect to great figures of Sufism and mysticism. Unfortunately, from the middle of the Safavid era, government policy sought to create discord and fragmentation between these groups. Nevertheless, elders on both sides have consistently tried to dispel such divisiveness.
5. Contrary to popular belief, Islam is a religion of peace. The word “Islam” derives from “salaam,” which in turn comes from “silm”—meaning both inner tranquility and external peace. Thus, as stated by the Prophet (PBUH), a Muslim is one from whose hand and tongue others are safe. While the Quran in one place allows for reciprocal action in the face of hostility, it also calls for patience, forgiveness, and—at the highest level—benevolence. Among all these degrees, it states: وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ (“God loves those who do good.”). In Sufism and Islamic mysticism, all believing brothers and sisters are expected to strive to respond to unjust violence with kindness, to bear the blow of a brick when they have offered a flower, and to transform the lesser jihad into the greater one. This spiritual striving is the most meaningful response to the divine call of مَنْ اَنْصاری إِلَی اللهِ (“Who are My helpers towards God?”) issued by the saints of religion.
6. Respecting the sacred sites of all divine religions is a strongly emphasized principle in Islam. The Prophet of Islam (PBUH), in all his battles, gave explicit instructions to Muslims in this regard. In fact, Islamic law even permits optional prayers to be performed in Jewish and Christian houses of worship. When the sacred law of Islam has given such instruction regarding the holy sites of other religions, then, by even stronger reasoning, it emphasizes the sanctity of sites within Islam—such as the noble shrines of the Imams (AS), mosques, and Husayniyyas associated with great figures and where their names are invoked. Any form of extremism or sectarianism that justifies attacking or destroying these sacred places or fostering division among Muslim groups is contrary to Islamic teachings and rejected by open-minded Muslims. If, God forbid, those educating society promote ignorance and fanaticism so as to incite the ignorant and bigoted to destroy a sacred house for selfish purposes, those same people will one day rise up against their own instructors.
7. The great sages have identified the distinguishing feature of humans from other animals as the intellect. “Aql-e imani”—the reason guided by faith—is a divine gift that enables us to discern our social responsibilities in an age when truth and falsehood have become increasingly entangled. It is this very intellect that distinguishes evil from good and, between two evils, can identify the greater one. Therefore, this intellect must be honored, and referred to in understanding issues and overcoming ignorance—an ignorance which becomes a tool for exploitation by foreigners.
8. As for “haqq Allah” (God’s right), the Most Generous and Forgiving Lord has said: «إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِـمَن يَشَاءُ» and «إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا» . But when it comes to “haqq al-nas” (the rights of others), God has entrusted that right to its rightful owner and none else.

None of the points mentioned above are new; they are foundational principles of Sufism and mysticism that have been expressed by the elders of this “silsila” as appropriate to their time. They are reiterated here only as a reminder. May the Almighty God grant us success in the new year to follow the teachings of the true religion of Islam with insight and wisdom.