Declaration – 16 Rabi‘ al-Thani 1432 (2011-03-21)

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

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The ancient Nowruz celebration, a legacy of Hazrat Zoroaster (AS) and an enduring heritage of our pure Iranian ancestors—representing the manifestation of national and religious unity for us and many other peoples and nations—coincides with the spring season, which marks the revival of nature. It serves as a means for progressive motion toward innovation, transformation in lifestyle, and intellectual and cultural development. The new spring reminds us that after every winter, a green and lively spring filled with joy and delight awaits us. The Merciful God has promised us in the Noble Quran that: if we strive for spiritual perfection and change—both individually and socially—He will open the gates of His mercy and blessings upon us. The Iranian Nowruz holds the special distinction of being rooted both in our Iranian national identity and in our religious beliefs. According to some narrations, the creation and descent of Adam (AS), the mission of the Holy Prophet (PBUH), the event of Ghadir, and the caliphate of the Master of the Faithful, Hazrat Ali (AS), also occurred on this day. Hence, the head of the Shi‘i faith, the sixth Imam, Hazrat Sadiq (AS), has recommended that everyone recite the well-known supplication at the moment of the year’s transition with full attentiveness, as cited in books of supplication.

Essentially, celebration and joy are intrinsic to the life of any human who has hope for a bright future. Islam, as a religion of elevation and human development, also encourages such joy. There is a narration attributed to the Holy Prophet (PBUH) which says: Whoever remains unmoved by the beauty of spring and its vividly colorful blossoms, and fails to prepare provisions for the Hereafter, is undoubtedly ailing and in need of a cure. Thus, in the view of the fuqara ilallah and the gnostics who are connected with God, the spring of nature is a divine herald and a call from the Beloved. It reminds them of the eternal spring and everlasting life of the lovers, and the gnostic praises the symbolism of spring in connection with the Eternal Face and the Beauty of the Cupbearer, expressing it eloquently:

I extend Nowruz 1390 SH greetings to all dear Iranians, especially to my brothers and sisters in faith. From the court of the Merciful God, I pray for the raising of the banner of “faqr”, and I ask for health, honor, dignity, happiness, and success—both materially and spiritually—for all the fuqara. I also beseech Him for the resolution of all hardships and afflictions. And in the spirit of إِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ , at the threshold of the new year, just as in previous years, I draw the attention of all dear ones to the following important points. I do so both out of a sense of the serious responsibility entrusted to me, and due to the love and affection that all fuqara hold in their hearts. I hope these reminders will be taken to heart and that all will align their behavior accordingly—bringing about Divine satisfaction and the joy of the pure souls of the saints, and thus attain happiness in this world and salvation in the Hereafter, becoming adorned among the true seekers of the path:

1. Commitment to the observance of the rulings of the Muhammadan Shariah and the etiquette of the Alawi path—which are inseparable from one another—is among the distinguishing features of the noble Ni‘matullahi Gonabadi order. Both are considered faith-based obligations upon all fuqara in their quest for the truth.
2. Just as we clean our homes and engage in “spring cleaning” as Nowruz approaches, so too should we purify the house of the heart from the dust of bitterness, resentments, the rust of heedlessness, and impurities. With peace, harmony, love, and loyalty, we must illuminate and perfume the heart’s inner space. With utmost unity and solidarity, we should join hands to strengthen this divine path, moving forward together كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ and understand well that:

   The souls of wolves and dogs are separated from one another

   But united are the hearts of the lions of God

3. Mysticism, meaning knowledge of God, and true “Mysticism” is the spirit of Islam, the real meaning of the Quran, and the essence of Shi‘ism. Such “Mysticism” cannot be false, for anything outside of this is not Mysticism to begin with, so it cannot be labeled false. The enemies of “faqr” and Shi‘ism have taken control of all means of communication and media from us. Since they lack piety, they also refrain from no lie, slander, or defamation. In contrast, it is the duty of the fuqara to increase their steadfastness and strengthen their convictions. Indeed, Mysticism and Sufism are schools of peace and serenity. It is astonishing that such an approach should face opposition, yet unfortunately, we have been drawn into a confrontational state. This is because, when faced with enemies equipped with all forms of material, cultural, and media weaponry, we have no choice but to defend ourselves. However, despite all the hostile blows—intended like hammers to shatter and scatter us—not only has the tightly bonded structure of the fuqara of this noble order remained intact, but this divine foundation has become even more firm. We even pray for our enemy and seek their goodness from God, for the greatest good for them would be to cease their enmity. We remain hopeful that they, too, will come to desire their own well-being. We recommend to them the following:

   Uproot the tree of enmity, for it brings countless afflictions

   Plant the sapling of friendship, for it will benefit your tomorrow

   And at times, we even observe glimpses of the effect of this recommendation.

4. Throughout history, the fuqara have not involved themselves in politics in the sense of deceit, trickery, or manipulation, nor will they ever do so. However, in light of scientific and technological advances and the accessibility of media and communication tools, political awareness and staying informed of current events in Iran and the world—now possible for all—are also necessary for the fuqara. This ensures they better understand their social duties and, like every Iranian citizen, defend their undeniable civic rights. They must keep in mind the meaning of this sacred verse: مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ , which embodies the phrase: “We are like solid rock in defense and pure water in compassion”, and act accordingly.
5. Respect and courtesy toward the esteemed Mashayekh and authorized prayer leaders is, in reality, a sign of reverence for the authorizing figure—that is, the Qutb of the time. The Mashayekh and authorized individuals likewise surely see themselves as duty-bound to interact with the fuqara with utmost love and service, to uphold the honor of their authorizations, and not to overstep the bounds of their permissions. They must be especially mindful of their words—particularly while traveling to other cities—and avoid issuing instructions or making statements that cause any division or discord among the fuqara. Unless they are fully informed of the Qutb’s stance on a given matter, they should not express personal opinions. Moreover, their words and actions toward one another must be so grounded in unity, solidarity, and sincerity that the fuqara can take them as examples for their own behavior.
6. If the word “Dervish” has been added to the title of some of the Mashayekh in their appointment decrees, it pertains to specific spiritual states and is included only at the discretion of the Qutb of the time. This title does not imply any special superiority for the person bearing it. Likewise, the order in which the appointment decrees are issued does not reflect any distinction in rank. As stated in the treatise “Pand-e Saleh” and often noted in appointment decrees, outward courtesy and greetings should reflect this order of precedence among the Mashayekh themselves and also among the fuqara. Furthermore, the external and spiritual merits of the Mashayekh are divine graces bestowed upon them through the inner being of the Qutb of the time.
7. Commemorating the anniversaries of the noble Qutbs of the order, a tradition observed among the fuqara for over a century, is a commendable act. The primary purpose of these ceremonies is to remember the sacrifices and efforts of those spiritual leaders who devoted themselves entirely to guiding and nurturing the servants of God, who upheld the banner of “wilayah” and kept the radiant lamp of the fuqara shining. If so, their spirits will be gladdened. These gatherings may include recitations of their biographies, or the fuqara may obtain and use recordings of speeches from the Tehran assemblies. Regarding food offerings, in view of economic inflation and rising costs, the arrangements can be made cooperatively and with simplicity—avoiding any extravagance or pomp, and keeping the ceremonies modest.
8. As emphasized in previous declarations and in the early years, in addressing the personal, occupational, and economic challenges of the fuqara—and matters related to the Husayniyyas and gatherings of the path—the principle of consultation should be observed. A group of experienced and proactive fuqara should take charge of such issues so that the elders of the order are not burdened with the growing volume of worldly and material matters. This would allow the Mashayekh and authorized persons to focus more on their core responsibilities of spiritual and inner training of the fuqara.
9. The families of the fuqara should, by observing the principles of love, forgiveness, and proper upbringing of children—both in education and character development, as well as strengthening family bonds—strive diligently. They must avoid extravagance, aristocratic tendencies, and unreasonable expectations. They should also avoid gender mixing between non-mahrams, even in family gatherings, so that they may attain greater divine favor. This will also help prevent divorce, which is detested by God and His Messenger (PBUH), and often results in regret and hardship for both parties.
10. In the path of Dervishhood—which is the essence and reality of Shi‘ism—no religious or devotional activity should be conducted without the permission of the Qutb of the time. This includes speeches in gatherings of the path, or the interpretation and explanation of Qur’anic or mystical content. Therefore, in gatherings and events labeled as classes on tafsir, Mysticism, or Sufism, the instructors and the location of these classes must be clearly identified. If, however, such events are held elsewhere under these names—especially if religious propriety is not observed in them—they have no connection to this noble order.
    In this context, it is important to remember that the roles and responsibilities of Mashayekh and authorized persons are clearly defined, and there are no “hidden” Mashayekh or authorized figures. Moreover, the greatest miracle for a believer is servitude to the Divine, obedience to His commands, humility before God, and service and humility toward God’s creation—while rejecting the desires of the lower self and its manifestations. Hence, the fuqara must be fully vigilant: If anyone claims to possess any decree or authorization, or introduces themselves as a hidden Sheikh or authorized figure, or makes claims of miracles and supernatural acts, or asserts that they have been authorized for medical practices or various healing methods—such claims are false, and it is even possible that they are agents of foreign interference aiming to mislead others and harm this rightful order.
11. As strongly recommended by the elders of the order and upheld in practice by the fuqara, the gatherings of the path on Friday nights—based on the blessed Surah al-Jumu‘ah—and the Monday night gatherings, associated with the sayings of the Imams (AS), are gateways to paradise and gardens among the gardens of paradise. Participants in these gatherings become recipients of divine mercy and forgiveness. Especially in this era, participation and presence in such gatherings are among the most important duties of the fuqara, for in these assemblies, the true Host is Hazrat Mawla. Regular attendance at these gatherings results in the descent of divine grace and contributes to the vitality of this order.
12. The organizers of the path’s gatherings and the servants in the Husayniyyas and events must consider this opportunity to serve as a divine blessing and a heavenly gift. They should strive for purity of intention, sincerity, humility, and respect toward the guests of Hazrat Mawla, knowing with certainty that:

    The garden of eternal paradise is the gathering of Dervishes

    The source of nobility is service to the Dervishes

    O heart, be respectful here, for the kingdom of love

    Is founded on servitude to the Dervishes

    Even though the fuqara should not perform worship or service with the aim of receiving reward:

    Do not serve like a beggar, seeking payment for your devotion

    For the Master knows best how to nurture His servant

    Still, every sincere and valuable act of service will eventually be rewarded. Indeed, it is the duty of all fuqara to show love and respect to these sincere and selfless servants.

13. The pilgrimage to the sacred Ka‘bah is an obligatory Hajj for those who are financially and physically able. Visiting the illuminated city of Madinah, the sacred shrines in Iraq, and the tombs of the great religious figures—and seeking their intercession—are religious symbols and a means of spiritual purification, inner refinement, and spiritual development for the believer.
14. The blessed shrine at Bidokht, Gonabad—now the resting place of four of the noble Qutbs of this honorable order and a place visited by those devoted in heart—must be visited with full observance of the etiquette and responsibilities outlined for pilgrims and visitors, which are posted in the shrine’s rooms. This pilgrimage is essential. In particular, attendance in the classes held by my directive in the Sultani Library hall, which thankfully have been well received by the dear residents of Bidokht, is encouraged. Making use of the library’s books adds to the majesty and vitality of Dervishhood.

    In conclusion of this Declaration, I advise all the fuqara to: consistently strive, through their righteous speech and deeds, for the elevation of “faqr” and Dervishhood. As the new year begins, let us renew our covenant with God, repent with heart and tongue for our sins, and—with love and sincerity—keep the flame of hope alive in our hearts, for:

    The prophets have said that despair is wrong

    The kindness and generosity of God are boundless

    One must not despair of such a benefactor

    Reach for the reins of this mercy

    We hope that the Awaited One, Hazrat Qa’im of the family of Muhammad (AS), will, with the light of His visage, illuminate the hearts of all believers and grant us the recognition of His luminous essence.

    March 21, 2011
    Requesting your prayers; Haj Dr. Nour Ali Tabandeh (Majzoub Ali Shah)