Declaration – 5 Rabi‘ al-Thani 1431 (2010-03-21)

Declaration of Hazrat Haj Dr. Nour Ali Tabandeh, Majzoub Ali Shah
Regarding Nowruz

---

All praise and gratitude belong to the Merciful God who gives life to the lifeless earth through the breeze of spring, and revives the hearts of the believers through the soul-refreshing wind of His mercy, illuminating them with the light of faith and “wilayah”.

I extend my heartfelt congratulations on the arrival of the new year and the blessed, ancient Nowruz—an inheritance from Prophet Zoroaster (AS) and affirmed by the noble figures and guides of Islam—to all dear Iranians, especially the esteemed fuqara of the exalted Ni‘matullahi Sultan Ali Shahi Order. I pray to the Divine Presence for health, success, happiness, and the relief of all hardships for everyone.

Just as this ancient national tradition of Nowruz has continually been honored throughout history, and although some foreign rulers once governed Iran, none could erase or extinguish it—how then can they expect to eliminate or suppress “Mysticism” and Sufism, which are rooted in human nature and divine disposition? To those who entertain such illusions, we say:

Now, at the dawn of the new year, through both word and soul, we invoke the pure spirits of the divine prophets—especially the Seal of the Prophets, Muhammad al-Mustafa (PBUH), the guiding Imams (AS), and all the pious and close servants of God—and humbly beseech the Almighty to grant us in this new year the best of states, as mentioned in the New Year prayer. May He fill our hearts with kindness toward one another, bless our land with abundance, grant our people prosperity and security, and fill our hearts with divine light.

At the beginning of the new year, as in previous years, I wish to draw the attention of the fuqara to several points. Though some may seem repetitive, in light of the verse إِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ , I hope they prove useful:

1. Our duty of servitude and our covenant with God requires that we uphold the principle of uniting “shari‘a” and “tariqa”, excelling in observance of the sacred law and striving in the inner disciplines of the path—which are the inward truth of that same “shari‘a”. This would ensure that the full meaning of a seeker and a “faqir ila Allah” applies to us. Such integration not only purifies the soul but also contributes to the success of worldly affairs, the acceptance of prayers, and the resolution of difficulties. Let us not be lax in knowledge or action; let us choose divine satisfaction over personal desire in the path of “faqr”, and pay close attention to obedience, as it is both required by and a sign of love for the Beloved.
2. Based on the Qur’anic principle إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ , all believers are spiritual siblings and children of the saints of religion. This brotherhood requires love, sincerity, forgiveness, and tolerance. Ill feelings among the fuqara displease the Friend of God, deprive one of material blessings, and hinder spiritual progress. Therefore, we must avoid words and actions that sow discord—especially in partnerships and worldly affairs, where clear agreements at the outset will prevent spiritual relationships from being affected by material concerns. If tensions do arise, we must work to resolve them. Hence, in every city, a group of faithful fuqara—without needing formal titles—should take the initiative to act on the principle فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ and strive to mend relations without immediately writing to or consulting senior figures.
3. The fuqara must adhere firmly to their path and school of thought with unwavering faith, becoming like كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ . Let their steadfastness and resilience in facing hardships be modeled on the loyal companions of Imam Husayn (AS). In their mutual relationships, they should be رُحَمَاءُ بَيْنَهُمْ , and in facing the enemies of truth, أَشِدَّاءُ عَلَى الْكُفَّارِ . Let them know that the severity, pressure, and threats from adversaries and the envy of the envious will only fuel the spread and warmth of “faqr”. God will fulfill His promise as stated: جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا . Just as stated in the Sunday prayer of Imam Sajjad (AS), we fear no power but His justice, we hope only in His grace, we trust in His word, and we hold fast to the rope of His “wilayah” and His saints—because salvation from all evil lies in the ark of that “wilayah”. Therefore, we do not recognize any power from others that would cause us fear: لاٰحَوْلَ وَلاٰ قُوَّةَ إِلاَّ بِاللَّهِ اَلْعَلِيِّ اَلْعَظِيمِ (“There is no power and no strength except through God, the Most High, the Most Great”).
4. Since the market of hypocrisy, ostentation, and false piety has declined due to its overabundance, sincere Sufis and loyal fuqara must, in accordance with their divine covenant, embody the reality of the noble title “Sufi” through reverence for religious rituals, compassion, and service to all of God’s creation. They should manifest the essence of this title, as described by the gnostic sage in these verses:

   The “S” (صاد) is for sincerity, patience, and purity

   The “Waw” (واو) is for remembrance, affection, and loyalty

   The “F” (فا) stands for “faqr”, uniqueness, and annihilation

   The “I” (ی) for renouncing all but God

   Let them reflect these meanings through righteous speech and deeds, thereby honoring the path and guiding dormant hearts and hidden potentials—especially since, in Sufism, propagation is not through words but action. The conduct of a Dervish is the best preacher.

5. The illuminated mausoleum of Soltani in Beydokht, the sacred resting place of four of this noble Order’s Qutbs, is a sanctuary for seekers and a thorn in the eye of its enemies. As Abdul-Muttalib said: لِلْبَيْتِ رَبٌّ (“The House has a Lord”), its true Master will protect it. Fuqara visiting this sanctified site should carefully read and follow the posted instructions throughout the shrine during their stay, thereby contributing to its dignity and vitality.
6. The words and conduct of the respected Mashayekh and authorized representatives, and their relations with one another, must be exemplary—especially for the younger, educated generation of fuqara. Let their behavior be a model and not give cause for criticism by ill-wishers. Particularly when attending public gatherings, they must be mindful of the principle اتَّقُوا مِنْ مَوَاضِع التُهَم (“Beware of situations that invite suspicion”).
7. Early morning wakefulness, humble supplication to the Self-Sufficient One, praying at the first opportunity, recitation of the Quran—especially with contemplation—and engaging in remembrance and reflection, along with consuming lawful sustenance, are the finest aids to spiritual refinement and keys to answered prayers. Do not deprive yourselves of these blessings, for:

   The morning prayer and the night’s sigh, are the keys to the treasure of longing

   Walk this path and you shall bond with the Beloved through your yearning

8. Fuqara should not consult the Mashayekh or authorized figures regarding material, occupational, or family matters. These respected leaders should, as much as possible, refrain from interfering in such affairs and instead focus on the spiritual development and guidance of the fuqara. In these worldly matters, fuqara should rely on reason, personal deliberation, and consultation with well-meaning individuals who are experts in the relevant field. They should avoid resorting to “istikharah” except in necessary cases. If one does seek the advice of a Sheikh or representative in such matters, that opinion should be considered personal—not a command or prohibition, as such misinterpretations have caused problems.
9. In visits, family relations, and social gatherings, it is essential to observe the rules of modesty and gender interaction. Women’s hijab, which is their adornment and a safeguard for individual and societal chastity, must be preserved. Physical contact with non-mahram individuals, even with a barrier, is not acceptable. Mixed gatherings, especially those characterized by laxity and moral imbalances, should be avoided. Fuqara must be mindful of their personal and the Order’s dignity in these settings.
10. In Dervishhood, all matters—especially those concerning the community of fuqara and their gatherings—must be carried out with the permission of the Qutb of the time. Given that every individual's understanding of Qur'anic verses or mystical subjects may naturally vary, interpretation of the Quran or explanation of mystical ideas—particularly in the presence of the fuqara or in gatherings—without prior permission is not permissible. Therefore, not every speech or writing should be assumed to be approved or accurate.
11. Maintaining moderation in speech, action, and spiritual states—which stems from balance in thought and belief—is among the most praiseworthy traits, a hallmark of the great figures of religion, and the way of the Prophet (PBUH) and the Pure Imams (AS). Thus, fuqara should adopt this as a model, and strictly avoid any form of exaggeration or public displays of spiritual states, especially in fuqara gatherings. Not every behavior or expression can be labeled as spiritual ecstasy (“jadhba”); some may stem from psychological conditions or nervous weakness and should not be seen as signs of spiritual advancement. As long as one has control over themselves, they should strive to regulate such behavior.
12. Fuqara, who are true Shi‘a and devoted to the Ahl al-Bayt (AS)—and who owe everything to the blessings of the Quran and the Prophet’s family—believe that the Earth is never without a Divine Proof (“Hujjat”). In the absence of the Imam of the Age (AJ), his representatives are designated based on previous divine appointment, not through election or personal opinion. This insight is granted by God to His chosen representative, and the only duty of the fuqara is to revere and submit to this divine appointment. By the grace of the Almighty, the prayers of the fuqara, and the support of the saints of God, I am in full health and currently serving the fuqara. No divine instruction has been issued regarding the appointment of a successor. Therefore, anyone who makes such a claim or presents a document on my behalf should be considered a liar and a slanderer. Such a person falls under the Qur’anic warning: فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُـولُونَ هَذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

    Whether such claims arise from ignorant friends or the plots of enemies, the fuqara must remain vigilant and not be deceived. Those who engage in such acts will only end up disgraced and discredited.

    If a jealous one or a false friend causes hurt,

    Stay cheerful—we do not lend ear to the foolish

13. The consistent practical approach—not merely slogans—of all fuqara throughout history has been peace with all of God’s creation, compassion, and service to others. They are at war with no person or group; their struggle is inward—against the ego, Satan, and his manifestations. They avoid chaos and sedition, and as per the Qur’anic verse وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ , they refrain from insulting anyone—especially leaders of any community. However, being bound by their covenant, they consider the saints of God, religious sanctities, and sacred sites (like Husayniyyas) as supreme trusts. Defending them is their sacred duty. The society of fuqara is like one body—thus, whoever, in any position, insults or attacks the gatherings of fuqara, the saints of God, the faithful, or sacred places, the fuqara deem it obligatory, as per Islamic teachings, to defend with all their might in the path of God. Furthermore, based on the Prophet’s (PBUH) clear teaching: if someone hears the cry of an oppressed person and does not respond, they are not considered part of the Muslim community. Therefore, individuals and groups—regardless of political stance—who have supported the oppressed fuqara in recent years, and voiced their pursuit of justice in legal forums, are appreciated by the Dervish community for their righteous conduct.
14. Belief in the existence of the sacred Imam Mahdi, the Qa’im from the family of Muhammad (AJ), and sincere spiritual connection to His presence, is one of the foundational tenets of the true Twelver Shi‘i faith. The fuqara, honored to follow the Ahl al-Bayt (AS), firmly grasp the mantle of devotion to him and constantly seek his grace. They are obligated to recite the “salawat kabira”—a prayer of peace and blessings upon the Fourteen Infallibles (AS)—daily, and await his blessed appearance with both heart and tongue. Unlike those who exploit sacred matters, including the name and rank of the Imam of the Age (AJ), for fleeting worldly gains and positions—resorting to vulgarity, disrespect, and even claiming that various political figures or events are reasons for the Imam’s concealment—the fuqara, through their heartfelt love, believe that the true cause of his occultation is the spiritual unpreparedness of the Muslim community and their sins. Accordingly, they believe that the path to his reappearance is to follow his teachings, foster the conditions of readiness, and strive to cultivate hearts filled with love and sincerity, akin to the loyal martyrs of Karbala. When such followers exist—devoted and prepared—God will fulfill His will and bring forth his appearance. All shortcomings and tribulations arise from our own “crooked posture”, not from the lack of divine will. Indeed, his reappearance is neither far-fetched nor difficult. He is the ultimate hope of the mystics, hidden from the eyes of the blind-hearted, ever-present with seekers, witnessing all our deeds, the source of all goodness and blessings, as it is said: بِيُمْنِهِ رُزِقَ اَلْوَرَى وَ بِوُجُودِهِ ثَبَتَتِ اَلْأَرْضُ وَ اَلسَّمَاءُ (“By his blessing, creation is sustained; by his existence, the heavens and earth are upheld”). Therefore, the fuqara always uphold the principle of “hands at work, hearts with the Beloved”, and on this new year, through remembrance and intercession of that noble presence and his intimate devotees, they earnestly pray to God for his appearance with the following supplication:

رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ