Declaration – 1 Rabi‘ al-Awwal 1428 (2007-03-21)

Declaration from Nowruz and Its Coincidence with the First of Rabi‘ al-Awwal, along with a Reminder of Spiritual and Social Principles to the Fuqara by Hazrat Dr. Nour Ali Tabandeh, Majzoub Ali Shah

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The ancient festival of Nowruz is a legacy of the prophet Zoroaster (AS) and an enduring heritage of the noble Iranian nation. With the arrival of spring and the rebirth of nature in all its freshness, greenery, and beauty, Nowruz begins. Eastern nations, especially Iranians, welcome it and strive to celebrate it in the most glorious manner. In truth, they regard it as a visible symbol of the revival of social justice. This springtime is also a spring of love for human nature and truth and has deep roots in the ancient traditions of this land. Throughout history, foreign powers and invaders who attacked this sacred land tried to eliminate these national and religious customs and impose their own culture and civilization upon the Iranian people. Yet they were ultimately powerless against the strong will and resistance of the proud and brave Iranian nation. In fact, they themselves became captivated by it and accepted it. Truly, Nowruz and its associated customs represent cultural resilience and endurance against political domination by foreigners and anti-Iranian forces. It carries a clear message: we must continuously support and defend our national identity, independence, and originality, which are grounded in peace, friendship, unity, and joy.

Fortunately, the sacred religion of Islam, its great Prophet (PBUH), and the guiding Imams (AS), not only refrained from forbidding the customs and traditions of various peoples when they were not contrary to divine teachings and human nature, but also endorsed them. As narrated in hadiths and books of supplication, Imam Ja‘far al-Sadiq (AS) prescribed ritual washing, wearing new clothes, even fasting and special prayers and supplications for Nowruz and the turn of the year. Thus, Nowruz is both an ancient national tradition and a religious festival. Some scholars and historians even believe that the important event of Ghadir Khumm, a source of pride for Shi‘a and a pillar of Shi‘a history, coincided with the Iranian Nowruz in the solar calendar. Therefore, when both religion and common tradition oppose the destruction of firmly rooted customs by foreign enemies, surely Sufism and mysticism—which arise from human spiritual nature and are the inner spirit of the Islamic Shari‘a and the soul of the Holy Quran—remain protected from the deceit of the enemies.

Sufism is so deeply woven into the fabric of the Iranian people’s sensibilities that Iranian literature—both poetry and prose—without the flavor of mystical passion and Islamic Sufism would be lifeless and indigestible. Sufism and mysticism, which have presented to humanity such national treasures as Rumi, Hafez, Sa‘di, Jami, ‘Attar, and Sana’i, and whose works are among the most precious heritages of Iranian and Islamic culture, cannot be erased from the souls of those enamored with the path of spiritual love. As stated in the noble verse مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ , that which is with you perishes, but that which is with God remains. The verse continues with a message for those who, in the face of the fruitless efforts of those who seek to extinguish the sun of truth with their breath, remain steadfast and increase in faith, patience, and resilience. God says: وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ . History shows that contrary to appearances, the enmity of those opposed to the truth often leads to the promotion of that truth, highlighting the oppression of its followers and accelerating the downfall of falsehood, as it has been said:

To strengthen the foundations of the path of “faqr” and mysticism, which is the true essence of Shi‘ism, and to respond to the divine call مَنْ أَنْصارِي إِلَى اللَّهِ‌ (“Who are my helpers in the cause of God?”), for which God promises in the verse: إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ , I offer the following reminders to the fuqara at the dawn of the new year. These may be familiar points, but I request that all fuqara consider themselves bound to uphold them, reflect on this message from time to time, read it aloud in “faqr” gatherings both inside and outside of Iran, and regard its contents as a concise summary of the spiritual commitments and teachings of the “Dervish” path:

1. Shari‘a and the path of mysticism are one truth and two sides of the same divine coin; they are inseparable. Fuqara are obliged to observe both the rulings of the sacred Shari‘a and the etiquettes of “faqr” and the spiritual path, which are its inner spirit. Imitation in the principles of faith is not permissible; rather, one must investigate through thought and reason.
2. Participation in “faqr” gatherings—which, in essence, are sanctioned by the Prophet (PBUH) and the Pure Imams (AS)—is essential for learning religious etiquette, refining one’s character, purifying the soul from worldly impurities, remembering God, and meeting fellow believers. Especially in our time, this is among the most important duties of the fuqara. It fosters unity and weakens the hostility of adversaries.
3. Waking at dawn, maintaining purity, reciting and reflecting on the noble verses of the Quran, acting upon its teachings, supplicating to God, and seeking assistance from the inner reality of God’s friends, as well as holding fast to the two legacies of the Prophet (PBUH)—the Quran and the Ahl al-Bayt—bring light and serenity to the heart, attract divine blessings, and repel calamities. The fuqara should not deprive themselves of these means of nearness to God: وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ .
4. Everyone—even the ignorant and the hostile—expects love, forgiveness, and self-sacrifice from the path of “faqr” and its followers. This expectation itself is a sign of the truth of the Dervish path. Thus, in accordance with the noble verse وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ , since we all seek divine forgiveness for our sins and shortcomings, we must increase our love, loyalty, kindness, and forgiveness toward one another. At the start of the new year, it is hoped that any resentment will be transformed into sincerity and friendship through heartfelt forgiveness and reconciliation. Let us walk together for the satisfaction of the Lord and the support of His religion like كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ . If discord arises between two fuqara, others are duty-bound to mediate and resolve it: فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ .
5. Acquiring knowledge and raising the scientific and religious awareness of the fuqara, studying religious and mystical texts, and strengthening intellectual foundations are critical for dispelling doubts and countering cultural attacks on the path of “faqr”, as well as for reinforcing the beliefs of the fuqara themselves. One of the tactics of the enemies is to keep people in ignorance. The more the world advances in science and technology, the clearer the truth of mysticism becomes.
6. Respect and courtesy toward all faithful predecessors, especially the esteemed Mashayekh of the Order and the authorized representatives (“ma’dhunin”), is obligatory for all fuqara. In turn, the elders must teach the “adab” of the path with kindness and compassion to all fuqara, especially the youth and newcomers.
7. I am grateful and prayerful that the Mashayekh and “ma’dhunin” of the Order show utmost love toward the fuqara and diligently carry out their entrusted duties with attention to the essence of the matter. I expect that they will also continually nurture mutual respect and affection among themselves, setting an example for all fuqara in this regard.
8. Strengthening family foundations and fostering love among family members pleases God and His saints, and it plays a vital role in raising children who are the future of the community. Tomorrow’s responsibilities also rest upon us.
9. Although this matter has been emphasized from the first Declaration, and the approach of the elders of the Order has always reflected it—and it is clear to those with insight and understanding—nonetheless it is once again stressed: the spiritual path of mysticism and “faqr” and its gatherings are not affiliated with any political ideology or party. In other words, Dervishhood does not interfere in politics because it is a matter of the heart and soul. However, fuqara are free to pursue any political approach within the framework of Islam and with the aim of serving God's creation, based on their own reflection. This should not be confused with performing social services and legal civic duties, which are universal responsibilities.
10. Pilgrimage to the House of God and the performance of Hajj rituals are obligatory for those who are able, and reflecting on their mystical meanings benefits everyone. We all long that even if we have previously fulfilled this obligation, we may be granted the chance again. Visiting the graves of the Pure Imams and saints of the religion (AS)—including the resting places of the elders of the Order—encourages spiritual growth. Visiting the Mazar-e Soltani in Beydokht, a site of divine light and the burial place of purified souls who devoted their lives to guiding and educating God's servants—some of whom many fuqara had the honor of meeting—brings spiritual joy and grace. During pilgrimage to Mecca, Medina, and other sacred shrines, I ask that you remember this faqir in your prayers. During stays in Beydokht, carefully observe all points mentioned in the Declaration for pilgrims, which is posted in the shrine courtyard and rooms. Do not miss the grace of waking before dawn, engaging in supplications, and participating in congregational prayers.
11. The methods of the enemies of mysticism and spiritual authority throughout the glorious history of “faqr” and Shi‘ism are well known. Yet the duty of the fuqara is to respond to aggression with kindness, to consider such trials divine tests, to endure with patience, to intensify their devotion to God, to focus on constant remembrance and contemplation, to cleanse their hearts of everything but the Beloved, to increase good deeds, to pray for the guidance of the adversaries, and to hope for divine relief.
12. Engaging in charitable acts and helping God's servants in any capacity is among the duties of faith and an obligation for all fuqara at all times. It does not require any specific name or title. The ikhwan (brethren) should coordinate and organize their services in harmony and unity. The proliferation of names only leads to confusion and division, particularly among the general public and adversaries. I have repeatedly emphasized the need for orderliness in rows during congregational prayers, which is also for this very purpose and greatly contributes to fostering unity and brotherhood.
13. Observance of the law is necessary for everyone in society. The fuqara are also obedient to the law. This conduct is, in itself, the best practical response to lawbreakers and contributes to the legal structure of a society.
14. The fuqara, who are honored to be followers of the Twelve Imams and await the reappearance of the Effusion of Light, the Qa’im of the family of Muhammad (May God hasten his reappearance), must live the time of waiting as a period of great responsibility. Through repentance, good deeds, noble character, and everything that pleases the heart of that exalted Imam, they must take steps toward preparing for his coming. May we be among those who serve at his victorious threshold.

Fortunately, the first day of Farvardin this year coincides with the first of Rabi‘ al-Awwal, the month of the birth of the Prophet Muhammad (PBUH) and Imam Ja‘far al-Sadiq (AS). This is an auspicious sign bringing promises of happiness, blessing, love, mercy, and divine success. For this reason, I extend my congratulations and felicitations to all Muslims, Iranians, and fuqara, and I pray to God for everyone’s health and success. I hope for نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ .