Declaration – 30 Jumada al-Awwal 1436 (2015-03-21)

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

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I extend my congratulations on the blessed Nowruz. God willing, may God graciously respond to our Nowruz prayer. The celebration of Nowruz is the greatest and most authentic of Iran's ancient traditions and ceremonies. Celebrating it, in essence, is an expression of gratitude and devotion to the Divine for the beginning of a new year. Since ancient times, Iranians have commemorated it following the teachings of His Holiness Zoroaster (AS), offering prayers to the Divine Presence.

Nowruz is a symbol of spring, showcasing nature’s revival and awakening from its winter slumber. It is a kind of divine breath that revives and renews the material world so that the radiant sun of divine love may rise on the horizon of the soul, and the breeze of the Lord’s mercy and grace may blow upon the hearts. This transformation is the inner spring of the mystic, and thus it is always Nowruz for the mystic:

The sacred religion of Islam and the Holy Prophet (PBUH) have affirmed every custom and cultural practice of nations that aligns with Islamic principles—especially when it carries divine significance. Hence, the celebration of Nowruz has been affirmed. According to narrations reported by the renowned Iranian scholar Abu Rayhan al-Biruni (may God bless him) in his book “Al-Athar al-Baqiyah”, he quotes from Abdullah ibn Abbas: One day, a group of the Prophet’s (PBUH) companions presented him with a silver bowl filled with sweets. He asked: “What is this?” They replied: “This is the sweet of Nowruz.” He asked: “What is Nowruz?” They answered: “It is a great celebration for Iranians.” The Prophet (PBUH) then gave a discourse on the truth of Nowruz, ate some of the sweets, and shared the rest with his companions. A similar event took place during the time of our Master, Amir al-Mu’minin (AS), when he said to his sincere companions: “May God make all your days Nowruz.” Imam Ja‘far al-Sadiq (AS) also affirmed the Nowruz traditions of Iranians and recited a prayer with mystical themes for the moment of the new year’s arrival. May God, by the blessing of that prayer, the مُحَوِّلَ الْحَوْلِ وَ الْأَحْوَالِ (“Transformer of conditions and states”), bestow upon us His most favored states. Although from an astronomical perspective the coincidence of Eid al-Ghadir and Nowruz is not definite, Iranians regard Eid al-Ghadir as the highest manifestation of Eid and, in this sense, always consider it Eid. Therefore, from a spiritual standpoint, they interpret and understand Nowruz as Eid al-Ghadir.

I extend heartfelt congratulations and greetings on this Eid to all fellow Iranians, and especially to the beloved “fuqara”. I ask the Compassionate Lord to grant all “fuqara” health, happiness, and success, to shower us with blessings and mercy in the new year, to remove all hardships and problems from the “fuqara” through His grace and favor, and to bestow upon us the success of offering gratitude.

I would also like to remind you of a few essential points and hope that God grants the “fuqara” the attentiveness and success to act upon them:

1. Dividing any subject, even if self-evident, in no way implies plurality or multiplicity; it is simply for better understanding. The foundation of the true school of Shi‘ism is the “wilayah” and succession of Ali (AS), and the comprehension and realization of the depth of Islamic teachings is “Mysticism”. For one who seeks to walk this path based on such understanding (“Mysticism”), their program is “Sufism”. Therefore, “Sufism” is the method of spiritual journeying, and “Mysticism” is the understanding of that journey. A “Dervish” possesses both and must strive toward their perfection. However, the ignorant and the enemies—who are ever lurking—consider “Sufism” and “Mysticism” to be separate.
2. True spiritual journeying is realized in “faqr” and the “faqir”. The Holy Prophet (PBUH), who stood at the exalted summit of divine gnosis and was the leader of those journeying toward God and the mystics who know God, clearly indicated this form of “faqr” in his proclamation اَلْفَقْرُ فَخْرِي (“Faqr is my pride”), meaning reliance upon God and independence from creation. The principles of true “Sufism” and “Mysticism” are none other than the principles of the sacred religion of Islam and the Twelver Shi‘ah, and among the pillars required for all “fuqara” are adherence to the rulings of “Shari‘ah” and the manners of the “Tariqah”, because Shari‘ah and Tariqah are inseparably linked as the path to truth and divine knowledge. Compassion and kindness to all of God’s servants, respect for all followers of other faiths, honoring human dignity, and observing the principle of balance and moderation in all beliefs, states, and character traits—as explicitly stated in the noble verse وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا (Quran, 2:143 - “We have made you [believers] into a median community”)—are essential. The spiritual path of a true “‘arif” (mystic) must uphold the outer aspects and etiquettes of “Shari‘ah” while simultaneously immersing in its inner meanings, namely the “Tariqah”, all the while honoring God’s servants and regarding sincere service to them as service to their Lord and Master. Moreover, the “fuqara” of this order are affiliated with no political party or faction, though they are free to participate in various social activities, provided such participation does not conflict with the pure laws of the sacred religion, does not cause harm or distress, and is directed toward service to God’s creation. Thus, true freedom is that which the prophets guide toward—freedom from the enslavement of devils.
   All endeavors and cooperation with others, including social governance, must be based on the divine command, not aimed at attaining power or rulership, for such politics have no place in the pure domain of “faqr”. Therefore, based on the principles of this sacred path, all accusations and slanders made against the “fuqara” of this order—which have a long history—are unfounded. Even during the time of the Imams (AS), such accusations were leveled against the Shi‘ah, their noble companions, and the Imams themselves, to the extent that Imam Husayn (AS) was martyred under the false fatwa of being a “Khariji” (outside the faith). Regrettably, this same method persists in our time. By God’s praise, the propagation of such accusations has not and will not disrupt the foundation of this divine order. Rather, it increases the conviction, faith, and steadfastness of the “fuqara” upon the straight path of “wilayah”. Praise be to God, the divine manifestation of liberation has begun with the release of some friends from unjust captivity, and God willing, the complete freedom of the others who unfortunately still remain imprisoned will soon be realized.
3. While expressing gratitude for the efforts and services of the respected “Mashayekh”, I would like to remind that their conduct and speech, as well as the manner in which they interact with one another, affect the morale of both the “fuqara” and outsiders. Therefore, whether in each other's presence or absence, they should speak well of one another and observe mutual respect, keeping in mind the principle of uniformity of approach. Since, due to certain circumstances, permissions and authorizations were issued to some “fuqara” and, based on certain considerations, the holders of these authorizations have since been relieved of honorary service, they themselves should not expect special treatment from the “fuqara” and should be respected like all other “fuqara”. Moreover, the “Mashayekh” and authorized prayer leaders must be mindful of their companions, as at times, certain individuals misuse this companionship and the honor of service. Additionally, they should refrain from attending gatherings or meetings that may be subject to suspicion or accusation.
4. In the Dervish path, there are no secret permissions or concealed authorizations. All those who are authorized in any matter are clearly designated, and the limits of their authorization are defined, such that no authorized person may overstep or exceed the boundaries of their authorization. Therefore, as I stated in the recent Declaration (2015-01-30), if individuals claim certain authorizations or undertake ambiguous actions and interfere in various matters related to “faqr”, such behavior is contrary to the order and is incorrect. In particular, they must not engage in private meetings with women. The “fuqara” should be aware that the claims of such individuals are false and may be intended to harm this noble order.
5. This humble one has no secret messages, and if any reminder or instruction is necessary for the “fuqara”, I will communicate it explicitly in writing or through the Mashayekh and authorized representatives in the regions. Therefore, any messages published in my name outside these channels are invalid and should not be heeded or spread by the “fuqara”.
6. We, the “fuqara”, are all obligated to serve the believers, and service is a responsibility tied to faith. In some regions, a group of “fuqara” have been fulfilling duties under the title of caring for the affairs of the “fuqara” in the form of committees, which is highly commendable. However, the formation of such committees, under any title, must not lead to discord or division, but should instead foster greater unity, harmony, and a state of love. Moreover, it should not create expectations or demands beyond the scope of their duties.
7. Since in the Dervish path, every action must be undertaken with the permission of the spiritual guide of the time, the interpretation of the Quran, delivering speeches in “faqr” gatherings, and explaining mystical subjects also require permission. Therefore, those who do not have clear and official authorization in these matters should refrain from giving speeches, interpretations, or explanations. Those gentlemen who have been granted such permission must observe the boundaries in their discourse and avoid expressing personal opinions or attributing false statements or actions to this humble one, and must refrain from exaggeration or overstatement.
8. The more love, forgiveness, unity, and harmony the “fuqara” have among one another, the greater the pleasure of God and His saints, and it brings about divine mercy, blessings, the acceptance of prayers, and the flourishing of “faqr”. Therefore, we must not let selfish desires or worldly inclinations cause us to forget this truth. Likewise, material matters and worldly affairs should not influence our spiritual relationships. Hence, the “fuqara” should conduct financial dealings—purchases, sales, and loans—based on Quran, 2:282, and take the noble verse وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا (Quran, 3:103 - “And hold firmly together to the rope of Allah ( i.e., Allah’s covenant) and do not be divided”) as their guiding principle.
9. Pilgrimage to the House of God, the illuminated city of Medina, the noble sanctuaries, and the tombs of the saints—including the sacred shrine in Beydokht—brings purification of the heart, forgiveness of sins, and spiritual growth for seekers. Visitors to the sacred tomb in Beydokht, which is now the resting place of four of our Qutbs, should take note that during their stay (which should not exceed three days), they must refer to and follow the instructions issued by this humble one, which are posted in the shrine and its rooms, and both visitors and attendants must act accordingly. Additionally, dear residents of Beydokht should make it their priority to attend “faqr” gatherings and uphold the vitality of that sacred shrine. We must understand that the friends of God—and indeed all true believers—wherever they may be buried, have not died but are alive, as God says regarding them: بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ (Quran, 3:169 - “Rather, they are alive with their Lord, receiving provision”). Therefore, our duties when visiting sacred shrines are clear in terms of observing etiquette and reverence.
10. All “fuqara”, especially the younger and educated generation, should understand that in this era of scientific advancement and communication, it is essential to study and elevate their knowledge—particularly in acquiring mystical understanding—as it purifies theoretical intellect and leads to sound reasoning. Therefore, referring to books and libraries, including the libraries of this noble Order, is necessary to enhance their theoretical awareness. The Quran states: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ (Quran, 8:60 - “And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy”). In this verse, God equates the enemies of the believers with His own enemies and explains that one effect of the “fuqara”’s high level of knowledge is instilling awe and fear in the hearts of those enemies. Also, by sincerely following divine commands and applying the principles of “faqr”, one develops practical wisdom and earns happiness in this world, salvation in the Hereafter, and closeness to God.
11. Women in general—and especially those whom God has blessed with the honor of joining the path of “faqr”—should know that God has made men and women complementary to one another and has said: هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ (Quran, 2:187 - “Your spouses are a garment for you as you are for them”). Thus, each is a covering, support, and adornment for the other. One of the woman’s essential qualities is that she brings peace, goodness, and blessing to the man, as expressed in the verse: لِّتَسْكُنُوا إِلَيْهَا (Quran, 30:21 - “so that you may find tranquility in them”). From this, we conclude that women should manage the household environment in a way that brings peace to their husbands and children, and maintaining the confidentiality of the family is one of their responsibilities. Therefore, believing and “faqir” women must strive—in line with the rulings of the “Shari‘ah” and the manners of the “Tariqah”—to observe modesty, maintain proper hijab, order, and silence when attending “faqr” gatherings, managing household duties, and raising children. They should take as role models the leading women of this path, such as Lady Fatimah al-Zahra and Zaynab al-Kubra (AS), and their disciples like Fizzah the servant, Rabi‘ah al-‘Adawiyyah, and the wife of Zuhayr ibn Qayn.
12. The Quran states: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا (Quran, 17:36 - “Do not follow what you have no knowledge of. Surely, the hearing, the sight, and the heart—each of these will be questioned.”) From this verse, we learn the importance of guarding our eyes, ears, and hearts. Furthermore, this verse warns against blindly following ancestors, issuing judgments and fatwas without knowledge, interpreting the Quran based on personal opinion, attributing claims to God, His saints, and the believers without investigation, and especially against spreading rumors—particularly when intended to disgrace a believer—as all of these are major sins. Unfortunately, today the spread of rumors has become widespread. Instead of using modern communication tools to raise scientific and research standards and promote good, they are often used to attack the integrity of individuals or institutions. Backbiting, slander, false accusations, and lies—all of which are major sins—have become prevalent. Believers must reflect on the noble verse: إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا (Quran, 24:19 - “Indeed, those who love to see indecency spread among the believers”), which states that for those who desire to spread immorality among the believers, there awaits punishment in this world and the Hereafter. Therefore, they must not pay attention to rumors or spread them.
13. Attending “faqr” gatherings on Friday and Monday nights carries beneficial personal and social effects. The “fuqara” should participate in these gatherings with discipline, silence, and observance of the etiquettes of the “faqr” assembly as previously reminded. In cities where there are “Mashayekh” or authorized prayer leaders, they should attend congregational prayers and benefit from its blessings and spiritual gains. Organizers and servants of the gatherings should consider His Holiness the Master as the true owner of the gathering, and thus participate with utmost sincerity and honesty, free from personal interpretations and empty thoughts, making participation in “faqr” assemblies a central duty.
    Authorized prayer leaders should perform their duties within the bounds and jurisdiction of their given authorization and regard this service as a divine favor. They must interact with all “fuqara” with humility and respect, and in relation to one another, act in accordance with the principle of uniformity and mutual respect. Those whose authorization is limited to a specific province, city, or region should not lead congregational prayers outside that boundary unless a new instruction has been issued. Outside their authorized area, they are to be respected like all other “fuqara”. Furthermore, they should refrain from delivering speeches. If a brief reminder is occasionally needed, it should be shared outside the official time of the gathering, either before or after the closing recitation.
14. One important reminder is that God states in the Quran: إِنَّ اللَّهَ یَأْمُرُکُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَی أَهْلِهَا (Quran, 4:58: “Indeed, God commands you to return trusts to their rightful owners”), indicating that safeguarding and returning entrusted items is a duty for all believers and one of the essential and commendable obligations. Imam al-Sajjad (AS) said: “If the murderer of my noble father were to entrust me with the sword used in the martyrdom, I would return it to him upon his request, as it is a trust.” According to the belief of the Twelver Shi‘ah—reaffirmed by the noble grandfather of this humble one, His Holiness Sultan Ali Shah the Martyr, may his sacred secret be sanctified, in the “Tafsir Bayan al-Sa‘adah” under this very verse—the most important and precious trust is the matter of “wilayah”. The true holders of “wilayah” entrust it—this divine deposit—only to those who possess the eligibility and worthiness for such a position. Since the earth is never without divine guidance and never will be, and during the occultation of our Master, His Holiness al-Qa’im of the Family of Muhammad (PBUH), the chain of continuous and uninterrupted succession remains. In every era, the divine representative, by God’s command, appoints his successor and entrusts to him the trust of “wilayah”. Such an appointment has never been made and will never be made based on recommendations or proposals from others. Thus far, based on divine decree, no such matter has arisen for this humble one, and any rumor, claim, or speculation regarding this issue is a baseless illusion.

In conclusion, once again I extend my congratulations on the arrival of the new year. Let us all pray together and for one another, for the prayers of believers on behalf of each other are accepted. Let us ask from the Divine Presence and seek the intercession of the pure souls of the Prophets, Imams (AS), and past Qutbs, so that, God willing, He may remove all afflictions, bestow welfare, security, and comfort upon all, and cleanse our hearts of all forms of darkness, resentment, and sorrow. May we live together in kindness, loyalty, peace, and harmony. Let us never forget our divine covenant nor exchange it for the worthless price of materialism. By reciting the Quran with attention and reflecting on its meanings, let us make divine commands the foundation of our personal, familial, and social lives, so that, God willing, our hearts may be illuminated by the light of the Blessed Countenance of His Holiness the Master of the Age (May God hasten his reappearance), and all enmity may be transformed into love and friendship, and we may all strive to bring goodness to one another.

رَبَّنَاٰ أَصْلِحْ لَنَا مَا فَسَدَ مِنْ اُمُورَنَا في دِينناٰ و دُنياٰناٰ
و غَيِّرِ سُوءَ حَالَنَا إِلَى أَحْسَنِ الْحَال
وَاجْعَلْ عَواقِبَ اُمُورِناٰ خَيْراً بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ