Declaration – 23 Rabi‘ al-Awwal 1430 (2009-03-21)

Declaration from Hazrat Haj Dr. Nour Ali Tabandeh, Majzoub Ali Shah
On the Occasion of Nowruz

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I extend my congratulations on the blessed Nowruz to all my dear compatriots, especially the fuqara and faithful brothers. This celebration is a legacy left to us by Hazrat Zoroaster (AS), which throughout history has also been embraced by the Islamic tradition—endorsed both by the Prophet (PBUH) and attributed to Hazrat Sadiq (AS). To Hazrat Zoroaster (AS), we say: O noble one! Open your eyes and see your fellow countrymen. We are preserving your legacy, while those who destroy these legacies are the troublemakers. God willing, may the Almighty keep us all steadfast on the straight path: وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ .

Hazrat Sadiq (AS) said: اَلحَمدُللهِ الَّذي جَعَلَ اَعدائَنا مِنَ الحُمَقاء (“Praise be to God, who made our enemies among the foolish”). Therefore, they imagine that the greatness of Dervishhood and divine “wilayah” lies in tall buildings, intricate tilework, and glittering garments. They think that by destroying these symbols they are harming “faqr” and “Mysticism” and believe they have succeeded. But in reality, destroying these symbols has never harmed the essence of the path—rather, we have seen that such destruction has actually spread and glorified the school of Sufism and “Mysticism”. The events of the past four years, though they brought losses to the fuqara, also elevated the world of “faqr”, as the sacrifices offered by it were met with divine honor. The acts of destruction we have witnessed are astonishing and saddening. During the early Islamic conquests—including the conquest of Jerusalem—when Umar, the second caliph, entered the Church of the Holy Sepulchre, not only did he offer two units of prayer there in accordance with the Prophet’s tradition (PBUH), but he also handed back the keys and custodianship to its previous caretaker.

This year, beyond the old wounds that burden our hearts, a new wound has also been inflicted, as if salt were rubbed into the previous ones. Yet God, in these trials—which serve as tests and also as spiritual disciplines for our future—has thus far granted us dignity and honor. When God loves a people, He responds to their prayer: رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا . Similarly for the fuqara: the more pressure they faced, the more they recited ثَبِّتْ أَقْدَامَنَا (“Make our feet firm and steadfast”), and God supported their supplication.

It is worth noting that just as all the events of Ashura and Karbala—from beginning to end—occurred in the month of Muharram, the “Ashuras” that we endured also took place during Muharram. But since the Prophet (PBUH) said: تَخَلَّقُوا بِأَخْلَاقِ الله (“Adopt the character of God”), we, in following the Prophet (PBUH) and this command, forgive from our personal rights any sinner who admits their wrongdoing and repents. However, so long as no repentance is seen, their persistence in wrongdoing remains presumed.

Nevertheless, today, with the arrival of the New Year and the revival of dead nature by God, and as we meet and congratulate one another, let us try to forget these personal grievances—at least for now—and set them aside for another time. What I am about to say, though perhaps familiar, still needs to be repeated because: وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ .

1. Fuqara brothers, as stated in the spiritual commitment and divine “bay‘ah”, must submit to and obey the rulings of “shari‘a”. To understand these rulings, it is best to refer to scholars of “shari‘a” or to study their treatises and act with caution. Of course, not all treatises or scholars are worthy of being followed. Especially after the growth of Islam and the rise of Shi‘ism and its spiritual authority in the minds of Iranians, some adversaries have sought to seize control of this influence. Many individuals, whether knowingly or in ignorance, pursued religious jurisprudence—even reaching advanced levels—with the hope that the Shi‘a, out of their devotion to Islamic rulings, would follow them. History has shown us many such examples. The criterion given to us by the Imam is: مَنْ كَانَ مِنَ الْفُقَهَاءِ صَائِناً لِنَفْسِهِ حَافِظاً لِدِينِهِ مُخَالِفاً لِهَواهُ مُطِيعاً لِأَمْرِ مَوْلَاهُ فَلِلْعَوامِ أَنْ يُقَلِّدُوهَ (“Whoever among the scholars is protective of himself, preserving of his religion, opposing his desires, and obedient to the command of his Lord, then the common people may follow him.”).
2. As stated by all jurists at the beginning of their treatises, those treatises concern practices, not beliefs. Regarding beliefs, each individual must research for themselves. Thus, the domain of imitation (“taqlid”) must be clearly defined. In matters where a person is capable of investigation, they must do so personally. For example, when evaluating someone’s qualifications, the opinion of a scholar is a consultation, not a binding “fatwa”. One must remember: beliefs are not subject to imitation.
3. God has said and promised: وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ , and tied this good news to the condition of إِن كُنتُم مُّؤْمِنِينَ (“if you are believers”). Therefore, do not be worried or distressed by worldly hardships such as arrest or imprisonment—perhaps these trials may elevate your spiritual rank. I hope God provides you with comfort, but never forget remembrance of God and unity with one another. The believers’ unity should be such that they resemble كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ . Praise be to God, we fuqara have been blessed with divine assistance step by step. The spontaneous gathering on “Dervish Day” was so meaningful that even the adversaries acknowledged the 3rd of Esfand as “Dervish Day”. Such spiritual coordination and closeness among believers is unimaginable to the enemies of faith. They keep asking: who organized this? It was the spirit of faith—meaning the Prophet (PBUH) and Ali (AS)—who live in the hearts of believers. Thus, although I had no part in this, I was deeply joyful. I hope the fuqara always maintain their unity and avoid any ill feelings among themselves, for otherwise that condition of إِن كُنتُم مُّؤْمِنِينَ (“if you are believers”) will be weakened or lost.
4. Today, there are many channels of information. We can barely benefit from domestic media, as we are under blackout. Nonetheless, our news circulates worldwide. This is the doing of the adversaries. Recently it’s been reported that enemies have even formed committees to conduct cultural warfare. Around twenty books have been published during this period under various titles against Dervishhood. Yet all of them stem from one or two individuals within these committees—whose identities are known to us. Even though they use fake names, they are familiar. Similarly, it was reported that eighteen websites have been launched against us, with some posing as allies to one side and others to the other, intentionally creating division. For example, they might suggest not greeting or shaking hands with certain people to indicate disapproval. But Dervishhood is not yours to accept or reject! I recall a statement from Hazrat Saleh Ali Shah, Qaddas Sirruh, who said: “The hand we have taken, we will not let go of—even at the final moment of their life.”
5. Another matter is the role of reason. In Islamic jurisprudence, reason is one of the four primary sources of law. A sage once said: “Is it your reason or mine?” My reason is a proof, yours is not. Reason that is free from worldly impurities and personal likes or dislikes, and whose aim is to obey divine command, will naturally find the way. This is the kind of reason referenced in Surah al-Shams: وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا . Such reason is not only guided by logical deduction but also supported by divine inspiration. This inspiration is not exclusive to believers; whenever God wills, He grants inspiration. For instance, many of us have napped under a tree and seen fruit fall, but it was Newton who was inspired to discover a law of nature. If such inspiration was granted to him, surely God also inspires the believers—though never in contradiction with reason. In any case, the rulings of “shari‘a” must always be observed. While applications of those rulings may vary by era, the obligation to obey “shari‘a” remains unchanged and constant.
6. There is no dispute among the later Mystics about the prohibition of narcotics; all affirm this ban due to the immense danger such substances pose to the spiritual path. In no other legal matter have the elders of Mysticism involved themselves to such a degree.
7. Recall the statement of Ali (AS), who said: Islam suffers harm from two groups—rigid literalists and irreligious people. An example of the former is the Khawarij of early Islam, whose mindset and worldview sadly still persist.
8. All the great figures of Mysticism and “shari‘a” agree that the Islamic world today desperately needs unity and compassion. Therefore, we collectively condemn all those who, under any pretext, sow discord and clothe their hostilities in the garments of religion while engaging in anti-religious acts.
9. Fuqara brothers should be extremely cautious in their business dealings to prevent any disputes or conflicts.
10. The gatherings on Friday nights, Monday nights, and Friday mornings continue to be held. Of course, any gathering of fuqara in remembrance of God is meritorious. However, informal personal gatherings do not qualify as formal “fuqara” assemblies, even if they are blessed by remembrance of God.
11. “Mysticism” and Sufism, in the common vernacular, represent universal peace. Consider how an artist or sculptor, even if they later give lesser importance to a creation, still retains affection for it. There is a narration that God once addressed Moses (AS), reminding him: “You killed thousands from Bani Israel.” Moses replied: “O Lord, it was by Your command.” God said: “Yes, it was My command, and you are not at fault—but did your heart not ache for having taken so many lives?” Know that every creature created by God is dear to Him. Unless we are entirely hopeless about someone’s guidance, we have no right to judge them, let alone harm them or destroy their place of worship or residence. Such an act carries a grave sin—woe to anyone who does not repent from such deeds.
12. The honorable Mashayekh must all be respected by the fuqara. There is no superiority among the Mashayekh. Earlier permission does not imply higher spiritual rank. Nonetheless, the Mashayekh themselves are mindful of this. Remember that issuing general directives and involvement in all affairs of the fuqara across cities and the nation belongs solely to the Qutb of the time. The scope of a Sheikh’s responsibility is limited. Without specific authorization, even their speeches should be brief and limited to local matters.
13. Dervishhood does not engage in politics as it is commonly practiced, because many political practices contradict “shari‘a” and ethics—such as hypocrisy, broken promises, and more. However, fuqara may engage in political matters based on personal reasoning, guided by ethical and religious teachings. One such matter is elections, which arise from time to time. It is neither expected nor permissible for the Qutb or Mashayekh to issue directives to the fuqara regarding elections. If such a statement is made, it is personal and not binding. The fuqara should act as ordinary citizens, fulfilling their civil rights and duties.