Declaration – 19 Jumada al-Awwal 1435 (March 21, 2014)

Declaration of His Holiness Haj Dr. Nour Ali Tabandeh, Majzoub Ali Shah
On the Occasion of Nowruz

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The spring season, the turn of the year, and the ancient Nowruz celebration are legacies of Hazrat Zoroaster (AS)—that noble prophet who declared: your life becomes beautiful and sweet when your thoughts, words, and actions are righteous. Iranians considered this holiday significant, celebrated it joyously, and referred to it as the “Festival of Resurrection”. According to historical records, during the first five days of Farvardin, people would visit their relatives, kin, and friends, believing that during this festive time, blessings and good fortune were distributed among God’s servants. When the sacred religion of Islam entered different nations and communities, people embraced it wholeheartedly. Islam affirmed and preserved every custom and tradition that was not contrary to the divine path and the journey toward God. For this reason, the Noble Prophet of Islam and the Immaculate Imams (AS) also affirmed Nowruz, and through religious elements—such as the supplication recited at the moment of the new year, attributed to Imam Ja‘far al-Sadiq (AS), containing mystical and instructive meanings—they sanctified it further. When observed with sincere intention, mindfulness, and remembrance of God, it is even regarded as a form of worship. A believer always sees the arrival of the new year and spring’s freshness and joy as a sign of God’s boundless power and the renewal of life in nature, and draws lessons and messages from this transformation. For the mystic, the breeze of Nowruz is a divine breath, a heavenly grace that comes from the Beloved’s abode and enkindles the light within the heart. Thus, the “‘arif” perceives that after every winter lies a verdant, flourishing spring, and the Merciful Lord has promised us that if we, too, strive for transformation and move toward goodness, He will open the doors of His mercy and blessing upon us.

At the beginning of this new year, as in past years, and in accordance with the verse فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ (Quran, 51:55)—“for truly, reminders benefit the believers”—I wish to draw the attention of the “fuqara” to a number of points, hoping that by observing them, they may bring joy to the pure souls of the saints of truth and cultivate their own spiritual growth:

1. The laws of the sacred religion of Islam, according to the principle حَلَالُ مُحَمَّدٍ حَلَالٌ إِلَى يَوْمِ‌ الْقِيَامَةِ وَ حَرَامُ مُحَمَّدٍ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ ("What Muhammad has declared lawful is lawful until the Day of Resurrection, and what he has declared unlawful is unlawful until the Day of Resurrection"):

   God’s grace to Mustafa a promise gave,

   Though you pass, this legacy shall not the grave.

   This religion and the sacred book, the Quran, are the seal of all previous faiths and scriptures, and the Noble Prophet (PBUH) is the Seal of the Prophets. His teachings remain eternally valid and applicable. Knowledge of, obedience to, and implementation of the Shari‘ah are always among the essential teachings and hallmarks of this noble order. “Shari‘ah” and “Tariqah” are inseparably linked, both necessary to reach “Haqiqah”—the realization of divine knowledge.
2. The respected Mashayekh of the order and the authorized leaders of prayer are expected, in view of the mandate, permission, and serious responsibility entrusted to them, to show utmost mutual respect and affection—whether in direct interaction or in one another’s absence—so that their words and actions may serve as an example for others. Their conduct should elevate the banner of “faqr”, elicit admiration and praise from all, and ultimately attract the pleasure of God and His saints.
3. Especially in our times, where sadly various forms of moral corruption and social deviation have become widespread, and mental distractions and worries are abundant, the formal “faqr” gatherings are among the best opportunities for mental focus and spiritual peace. They are also a manifestation of the unity and harmony among the “fuqara”. Therefore, all “fuqara”, both within and outside the country, must consider it their solemn duty to attend and participate in the “faqr” gatherings held on Friday and Monday nights. Even if there are differences of opinion with someone, since the true host of these gatherings is believed to be the revered Master (Hazrat Mawla), ever-present and watchful, one should not deprive oneself of this blessing. Attendance must be with inner and outer purity, observing the etiquettes of the gathering—most importantly mindfulness, devotion, order, and silence:

   Cleanse yourself before you step through the tavern's gate,

   Lest your presence this sacred ruin desecrate.

4. Congregational prayer is a manifestation of unity, love, harmony, and the dignity of the believers. It brings about divine mercy, blessings, the lifting of calamities, and the acceptance of supplications. Therefore, participation in it is of great importance, and attention must be given to the alignment and connection of the rows. The Noble Prophet (PBUH) said: “Maintain the order and connection of the rows in congregational prayer, for it strengthens the bonds among your hearts.”
5. In “darvishhood” and “Mysticism”, which is in fact true Shi‘ism, the performance of every religious act must be with the permission of the Qutb of the time. This includes the designation or change of the location of “faqr” gatherings in cities, which must be authorized. Likewise, only those who have been explicitly and officially permitted for public speaking or interpretation and explanation should carry out such duties. Furthermore, it is essential to avoid exaggerated and excessive statements in beliefs—those contrary to the apparent guidance of sacred law and the instructions of the elders—for such exaggeration causes spiritual ruin, invites criticism, and may be wrongly assumed to reflect the official teachings and beliefs of the “fuqara” as a whole.
6. Women—especially those who have been blessed to attain the honor of “faqr” and faith, and who have embraced the “wilayah” of ‘Ali (AS)—must be even more attentive than others to modesty, chastity, and observing proper hijab, as these have personal, familial, and societal impacts. In matters of marriage, homekeeping, and raising children—who are the future generation—they must observe both the rulings of the “Shari‘ah” and the etiquettes of the “Tariqah”.
7. People expect kindness and compassion from a “Dervish”—and rightly so, for these are among our spiritual obligations. Sincerity and friendliness are essential traits of “faqr”. At the dawn of the new year, if—God forbid—any discord exists between two “fuqara”, they should sincerely and mindfully reconcile, shaking hands with pure hearts. Just as they seek forgiveness from the Beloved, they must also forgive one another. It is vital to avoid words or actions that cause hurt or conflict. In all material dealings—be it lending, business partnerships, or otherwise—they should act according to Quran, 2:282 and ensure clear agreements, so that worldly affairs do not weaken spiritual bonds.

   Plant the tree of friendship, that it may bear the fruit of joy,

   Uproot the root of enmity, for it brings endless annoy.

8. Addiction to narcotics destroys families, erodes honor and dignity, ruins human faculties, and hinders productivity and livelihood. It is a scheme of Satan and among his deceitful tactics. This noble Sufi order takes pride in having always been at the forefront in combating this deadly poison. The use of any narcotic substances, whether old or new, is deemed unlawful (“haram”) in Shari‘ah and a grave sin in the “Tariqah”. All “fuqara” are required to abstain even from being present in places where such substances are used and should assist in helping addicts recover from this affliction.
9. Recently, some individuals have proposed debates regarding the legitimacy of this noble Sufi order. In truth, such proposals are not new and have historical precedent. First, it is essential to recognize that their so-called debates are, in fact, disputes (“mujadala”), and as Imam Ja‘far al-Sadiq (AS) stated:
   اِيَّاكَ وَالمِراءِ وَالجِدالِ وَ اِن كُنتَ مُحِقّاً — "Avoid dispute and debate even if you are in the right." Matters of faith are not to be subjected to contentious debate. Second, the beliefs and practices of this order—which proudly adheres to the Twelver Shi‘a tradition and the “wilayah” of the Imams (AS)—are not hidden. The “faqr” gatherings and their etiquette are open to the public, and the writings of the elders are accessible for all to study. Anyone who sincerely seeks truth and approaches these teachings with fairness will find their authenticity evident. Such a debate was proposed during the Qajar period by some scholars aligned with the court to the noble Qutb Hazrat Majdhub-‘Ali Shah of Hamadan (may his resting place be blessed). He arrived at the appointed location, but the others failed to show up. In response, he documented his beliefs, which are now printed and publicly available. Likewise, my great-grandfather, Hazrat Sultan-‘Ali Shah (may his tomb be illumined), detailed the full doctrinal and practical teachings of this order at the beginning of his “Bayan al-Sa‘adah” tafsir. Those proposing debates, if sincere in their inquiry, should refer to that tafsir. Additionally, the concise and accessible book Pand-e Saleh outlines the beliefs, practices, and duties of “fuqara” in plain language. It is a binding guide for followers both in thought and practice.
10. Backbiting (“ghibah”), slander (“buhtan”), false accusation (“iftira'”), instigation (“taftin”), and spying (“tajassus”) are all among the grave sins (“kaba'ir”) that, regrettably, have become widespread in today’s society. Modern technological advances—meant to be divine gifts to humanity—are often misused. Rather than promoting divine knowledge, science, art, and reform, they are exploited to spread moral corruption. On various online platforms, this noble Sufi order and its followers are subjected to slander and insult. In truth, these attacks only tarnish the offenders' own reputation and often serve to spark genuine inquiry among others. After investigation, the falsehood of these accusations becomes clear, and the righteousness of this path is affirmed. As Rumi (may God bless him) said: ““Many enmities conceal hidden friendship.”” Let no “faqir” be disturbed by such behavior. Recall how the enemies of Imam ‘Ali (AS), including Mu‘awiya and his followers, spread propaganda to the point that people in Syria, upon hearing of his martyrdom, asked: “"Did ‘Ali even pray?"” Therefore, “fuqara” must remain steadfast on the path of “Wilayah”. Let this verse of the Quran be our prayer, both spoken and heartfelt: رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (Quran 2:250) — "Our Lord, pour out upon us patience and make firm our steps and help us against the disbelieving people."
11. The Sacred Shrine of Bidukht (“Mazar-e Sultani”) is a blessed and holy site. Visitors and pilgrims should fully observe the guidelines posted in the courtyard and rooms of the shrine. Beloved residents of Bidukht are also expected to set an example for others in participating in congregational prayers, “faqr” gatherings, and in honoring religious symbols and ceremonies.
12. “Fuqara” should understand that if they occasionally observe variations in the outward expression or opinions of different “mashayekh” (spiritual guides), such differences arise from each one’s individual condition. However, the general instructions issued for all are authoritative, relevant, and to be implemented accordingly.
13. I humbly ask all our believing brothers and sisters: let us raise our hands in prayer together so that God may shower His mercy and forgiveness upon all of humanity, His own creation. We even pray for our ignorant enemies, striving in God’s grace that He grant them knowledge if they are ignorant, and that if they are wretched, their wrongdoing does not persist.
14. In conclusion, I once again offer heartfelt congratulations and blessings to all “fuqara”, and I pray that this new year is one of divine bounty, spiritual and material prosperity, and moral and personal growth. Never forget your “bay‘ah” (spiritual covenant) and the responsibilities it entails, for in this oath we have pledged our very humanity. May our actions, words, and behavior reflect the weight of this covenant. Through night vigils (“sahar”), Quran recitation with reflection, and embodying its teachings in our lives, may we help prepare the ground for the appearance of our Master, the Awaited One, Imam al-Mahdi (AS).