Declaration – 10 Jumada al-Thani 1437 (2016-03-20)

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

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I extend my congratulations and greetings on the arrival of the spring season and the Nowruz of the year 1395 SH to all Muslims, Iranians, and especially to the “fuqara” of the noble Nematollahi Gonabadi Order, may God grant them success. I pray to the Merciful Lord that the new year becomes a year of abundant mercy, blessings, and grace for all, and that He grants health and success in servitude to Him.

At the beginning of the new year, as in past years, I offer a few reminders as a spiritual gift to the honorable “fuqara”. I hope the “fuqara” will pay close attention to them and, with divine grace, strive to implement these reminders, which are beneficial both in this world and the Hereafter:

1. Observing the rulings of the Shariah ensures the preservation of the etiquette of the “tariqah” and the duties of the heart and inner path. The “Shariah” and “Tariqah” are inseparably intertwined in this noble Order, and have always been so. Practicing both is essential for reaching the Truth, which is gnosis of God (“ma‘rifatullah”).
   Furthermore, this commitment to Shariah in our Order, contrary to what some assume or suggest, has no connection to the social condition of the people or political systems. Rather, it is among the foundational principles. The best evidence of this is the conduct and directives of the great masters of this Order. Hazrat Shah Nematollah Vali (May his secret be sanctified) states:

   Knowing the knowledge of religion is Shariah

   Practicing it becomes “tariqah”

   When you combine knowledge and action with sincerity

   For the sake of God’s pleasure, that is the Truth

2. In the Holy Quran, the Merciful Lord consistently praises Himself with the attributes of “Rahman” and “Rahim” (Most Gracious and Most Merciful), and He begins all actions with these reminders. Every worshipper recites these attributes daily in their prayers to be reminded of God’s mercy and to show kindness to His servants under His care. Showing compassion to God’s creation is part of the faith commitment of the “fuqara”, and the more kindness one shows to others, the more purity fills the believer’s heart, which is a divine treasury. All “fuqara” are obligated to treat everyone—especially fellow believers—with warmth and kindness.
   We maintain peaceful relations with followers of all denominations. As our elders have long instructed, we must not speak ill of any community’s leader or elder. We pray for everyone and seek the good of all from God. We even pray for our enemies—that God may transform their enmity into friendship and compassion. And if our enemies are beyond reform and guidance, we pray that God removes their burden from the shoulders of all His servants, especially the believers. In our journey, we are gentle and flowing like water; in defense, we are like a sharp sword.
3. Serving fellow believers is also a religious duty for all faithful. This service takes many forms—visiting the sick, caring for those in need, and more. It doesn’t require any specific title or designation that might provoke jealousy from others. Rather, each person should serve to the extent of their ability and within their means, so long as it does not conflict with sacred law. Such service, being a form of worship, requires sincerity of intention.
   Therefore, one should not expect worldly recognition for their service, and as stated in the Quran and practiced by God’s saints, even if one's service goes unthanked, there should be no disappointment or discouragement. Service in “faqr” gatherings—such as organizing meetings or helping in “Husayniyyas”—is of the same nature and must be seen as a divine blessing and opportunity.
4. Almighty God has called the nation of the Prophet Muhammad (PBUH) the “middle nation” in the Holy Quran: جَعَلْنَاكُمْ أُمَّةً وَسَطًا (“We have made you a median nation”) (Quran, 2:143). Thus, the seeker must practice moderation in speech, behavior, and character. The “fuqara”, especially the “Mashayekh” and authorized representatives, must avoid exaggerations in describing God’s friends (“awliya”)—such excesses are harmful to both the “fuqara” and outsiders, who may assume such words reflect the official guidance of the Order.
   The most virtuous, purest, and noblest gatherings before God are the gatherings of “dhikr” (remembrance). “Faqr” gatherings, particularly when conducted with their special conditions—order, silence, unity among the “fuqara”, and an atmosphere of attention and mindfulness—lead to awakened hearts, inner purity, spiritual awareness, strengthened faith, weakened adversaries, worldly happiness, eternal salvation, and a beautiful display of believers’ unity and harmony. For this reason, the elders of our Order have consistently emphasized attending Friday and Monday night gatherings, which in these times are even more important.
5. While appreciating the efforts of the “Mashayekh” and authorized individuals and praying for their continued success, it is necessary that they remain within their assigned limits. They must not overstep the bounds of their authorization and should not interfere in material, worldly, occupational, marital, or medical matters. Likewise, the “fuqara” should avoid burdening them in these areas. They should also refrain from offering opinions on social matters. Instead, the “fuqara” should act on their own discretion, with reason, consultation with wise and sincere individuals, and within the framework of sacred law, ensuring no harm or hardship is caused to God’s servants. Of course, we must not be indifferent or neutral regarding society’s hardships. Human nature, as embedded in the divine design of creation, compels us to help those in distress. A “faqir” must be courageous and brave in defending the domain of Guardianship (“wilayah”). We must strive to preserve and strengthen our Islamic and Iranian identity—such a nation and society will not fall into bondage. “Faqr” and “Mysticism” are the best school and most noble axis for uniting capable individuals and guiding society along the path of honor and progress. We “fuqara” do not engage in politics as it is commonly practiced today—full of lies, deception, and betrayal, which sadly prevails even among Muslims. The path of the Imams of Purity (AS) was likewise one of non-participation in such corrupt politics, and every religious person avoids these political games because they contradict religious law. However, each “faqir”, as a citizen, may work constructively for society’s improvement within the framework outlined above.
6. In every society, scholars, intellectuals, benefactors, and those who have made sacrifices for the dignity, pride, and advancement of their nation are honored. Statues are erected in their memory, their works are published, and ceremonies and seminars are held in their name. Experts and scholars are invited to speak and write about the various aspects of their lives.
   Honoring figures in knowledge, “Mysticism”, and history has numerous benefits for humanity and is both a religious and national duty of the people. No religion emphasizes the value of knowledge and scholars as much as Islam does. The great scholars and renowned figures of knowledge and “Mysticism” are the best models for the youth of our nation. This reverence has deep religious and national dimensions, and it is the best means of encouraging others toward ethics, education, knowledge, and spirituality. Therefore, those in positions of authority must not only refrain from preventing ceremonies that honor scientific, spiritual, and national personalities but must also provide all necessary resources and support to the organizers, as such events bring spiritual and moral benefit to every member of society.
   In this noble Order, for more than a hundred years, the “fuqara” across provinces and cities inside and outside the country have held annual commemorative ceremonies on the anniversaries of the martyrdom or passing of their esteemed Qutbs. However, “fuqara” should be mindful of the economic conditions of society. If general meals cannot be provided in a city during such commemorations, as noted in previous declarations, a few “fuqara” may jointly sponsor this charitable act, which is commendable and acceptable. The most important aspect of these events is the presence of the “fuqara” at large and the reading of biographies and virtues of those revered figures. With the advancement of digital tools, they may also benefit from simultaneous broadcasting of ceremonies held in Tehran or use CDs from previous years.
   Furthermore, considering transportation challenges, especially in large cities like Tehran, if the anniversary night falls close to a Monday or Friday, and it is more feasible to hold the gathering on those nights, it is permissible. This should be decided with the consultation, agreement, and unity of the local “fuqara”.
7. The scientific and industrial advances in human society have led to the invention of new technologies, including in communication tools. These undoubtedly have both beneficial and harmful aspects. Among them are social networks, which serve as effective tools for communication and information sharing. Due to people’s busy lives and limited time for reading, these mobile platforms can be practical. However, unfortunately, false news and baseless rumors are also widely spread on these platforms, causing public confusion. Some “fuqara” have approached me regarding launching such networks and sought permission. Since this is an area that cannot be fully prohibited, it is advised that they use these platforms solely for conveying accurate news and educational “Mystical” content, and strictly avoid spreading lies, rumors, or content intended to create discord, corruption, slander, or humiliation of believers.
   One author has stated: “Rumors are created by the envious, spread by the idle, and believed by the naive.” Therefore, great caution must be exercised in using these tools.
8. I thank the “Mashayekh” and authorized individuals for their attention to and implementation of “faqri” guidance. However, I again remind everyone to maintain utmost respect and courtesy toward each other, speaking kindly both in their presence and absence. This is the best behavioral example for the “fuqara”. Moreover, “Mashayekh” and authorized persons must be vigilant about their companions, as there have been instances where someone accompanying them misused the situation and acted contrary to the principles of “Dervishhood”. Such behavior tarnishes the character of the authorized person and is unworthy of the dignity of the Order.
9. One of the unique features of the noble Nematollahi Sultan Ali Shahi Order is that its “fuqara” must be committed to work and livelihood. They are expected to earn a lawful income through appropriate employment to support themselves and their families. Unemployment, a pressing issue in society, is a shared burden. As stated in the Holy Quran: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ — “Corruption has appeared on land and sea because of what people’s hands have earned” (Quran, 30:41).
   Still, even under current circumstances, a believer must not remain idle and should engage in any lawful and legal occupation, seeking abundance and expansion from God. One should always keep in mind the saying: “With your hands at work and your heart with the Beloved,” as captured in the verse:

   In every place, with every person, in every task

   Keep your heart’s eye quietly fixed on the Beloved

   On this note, it is also important to remind “fuqara” to avoid idle gatherings, useless conversations, disturbing their families or others, and wasting time and life. In addition to narcotics—which our elders have declared forbidden—it is also improper to attend any gathering where alcohol or drugs are being used. Even though cigarettes may not be explicitly forbidden, given their evident harm, avoiding them is recommended.
10. The Holy Quran is the heavenly book of us Muslims and the guide for both our worldly life and spiritual journey. It contains the most comprehensive divine instructions and is the remedy for all spiritual and psychological ailments. It is one of the two legacies the Prophet Muhammad (PBUH) left for the ummah—the other being his pure progeny (AS), who are the interpreters and protectors of it. Believers are obliged, as instructed, to recite the Quran and reflect upon its meanings and teachings, shaping both their outer lives and spiritual conduct based on its wisdom. Our lives should reflect the Quran in all dimensions.
    Our master, Amir al-Mu’minin Ali (AS), in his final will on the night of his martyrdom, advised his children and all followers: “Hold fast to the Quran. Do not let others surpass you in acting upon its teachings.”
11. “Ziyarat”, meaning visitation and encounter, refers to a spiritual meeting. A true “za’ir” (pilgrim) is one who, in visiting the physical presence or resting place of a friend of God, becomes so absorbed that they are heedless of all else. Thus, a visit performed with a heart full of distractions or grudges toward fellow believers is not a complete “ziyarat”. Additionally, presenting worldly or material requests—whether in writing or speech—during “ziyarat” of saints is not considered appropriate.
    Likewise, in “faqri” greetings—where believers shake hands in a spiritual act of mutual commitment—one must be fully attentive, for the “ziyarat” is not just a handshake. To view it solely as such is a misunderstanding, especially when it causes inconvenience to elders. A simple meeting or encounter is sufficient.
    Moreover, as Hazrat Mahboub Ali Shah (May his secret be sanctified) has stated: when two “fuqara” shake hands with sincere hearts, it is as though they have greeted the spiritual leader of the time, for “the hand of God is above the hands of the believers.” Every kind of “ziyarat”—including the pilgrimage to the House of God, the Prophet’s (PBUH) tomb, the sanctified shrines of the Imams (AS), and the graves of God’s friends such as the blessed site of the Mazar-e-Soltani in Beydokht, which now contains the tombs of four saints—is a source of inner purity, heart illumination, moral refinement, answered prayers, and relief from hardships when done with sincere intention and adherence to the guidelines posted at that holy site.
    The dear people of Beydokht, who are honored to live near this sacred place, must more than others strive for unity, participation in “faqri” gatherings, congregational prayers, and fulfill their spiritual duties, serving as a model for visitors to that noble shrine.
12. In the Holy Quran, God introduces marriage and the establishment of family as among the signs of His greatness and power in creation—for those who reflect. In Quran, 30:21, He highlights two essential components for a peaceful and firm family structure: affection (“mawadda”) and mercy (“rahma”).
    If we want our family life to enjoy tranquility and divine grace, we must base our marital relationships on these two foundations—friendship and compassion. This will lead to peace, comfort, and serenity, as the verse suggests. The Prophet (PBUH), in addition to declaring marriage his tradition (“sunnah”), described it as the dearest divine institution. The quality of the marital relationship significantly impacts the temperament and character of the children. Hence, parents carry a grave responsibility in raising their children, who are the future of the community, especially in our present circumstances.
    Sadly, divorce rates are on the rise. Many factors contribute to this: economic pressures, differences in family backgrounds and cultural gaps, excessive dowries, unrealistic expectations, false promises, non-compliance with sacred law, and weak moral and educational foundations are among the main causes. God willing, the “fuqara” will approach family matters with the guidance of Shariah, the etiquette of “tariqah”, and the wisdom of our elders in mind, so they may live peacefully and harmoniously according to the teachings of the Quran and “Mysticism”, avoiding divorce, which is disliked by God and His Messenger.
13. The “fuqara”, as spiritual children of the Prophet Muhammad (PBUH), Ali al-Murtaza, and the infallible Imams (AS), are bound together by the thread of “wilayah” and the grace of God’s friends. They are united in spirit though their bodies are many:

    Believers may be few in number, but their faith is one

    Their bodies are many, but their souls are one

    Their love, service, and sacrifice for one another strengthens their faith, enlivens the school of “wilayah”, leads to the forgiveness of sins, and the acceptance of prayers. On the other hand, any form of bitterness, conflict, or discord weakens their spiritual integrity, displeases the “awliya’” of God, and delights the enemies. As stated in the Quran: وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ — “Do not quarrel among yourselves, lest you lose courage and your strength departs” (Quran, 8:46). Congregational prayer, with its great merit, and attendance at “faqri” gatherings—both highly recommended—are intended to manifest the unity and harmony of believers, drawing down mercy, forgiveness, and blessings. Therefore, “fuqara” must avoid anything that causes harm or discord in their spiritual relationships and should interact with each other lovingly, forgivingly, and sincerely. Even in cases of differing tastes, there should be no backbiting, slander, or estrangement.
    At a time when opponents of “faqr” and “Mysticism”—whether out of malice or ignorance—are actively trying to undermine the foundations of “Mysticism” and Sufism, they must be reminded that just as their predecessors failed in this aim, they too will not succeed: يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ — “They wish to extinguish the light of God with their mouths, but God will complete His light even if the disbelievers hate it” (Quran, 61:8).

    The lamp lit by God

    Whoever blows it out, scorches his own beard

    It is the duty of the “fuqara” to appear in congregational prayer in orderly ranks—reflecting their spirit of discipline and unity—and to attend “faqri” gatherings with order and silence. They must show respect to the “Mashayekh”, the authorized guides, and spiritual elders, and adorn the path of “faqr” with refined speech and conduct. That is why, at the beginning of this spring and new year, it is expected—just as we clean our homes and refresh our surroundings—that we also purify our hearts from any darkness or resentment. If two “fuqara” have a grievance, let them remember God, shake hands, pray for one another, and wish each other well in this world and the next. In doing so, the ocean of divine mercy will stir, sins will be forgiven, prayers answered, and hardships relieved.
14. The relationship between Sufism (“tasawwuf”) and “Mysticism” (“‘irfan”) is like that of a path and its destination. Sufism is the journey, and the Sufi is the traveler who, if they follow the path rightly and uphold the divine covenant—uniting Shariah and “tariqah”—reaches the ultimate goal of mysticism and knowledge of God. True mysticism is based on authorization (“ijazah”), which is also a foundational belief of Twelver Shi‘ism. For Shi‘a believe that during the Major Occultation of the Imam of the Age (may God hasten his reappearance), just as he has representatives to teach and disseminate Shariah, he also appoints someone to take spiritual allegiance and instruct the inner teachings of the path. These representatives, based on clear and reliable texts, are tasked with guiding and nurturing God’s servants. Sufism is thus the path of spiritual wayfaring toward mysticism and the recognition of God.
    Therefore, “tasawwuf” and “‘irfan” (mysticism) are not separate paths; the Shi‘i school of mysticism, which follows the guardianship (“wilayah”) of the infallible Imams (AS), is the most complete model of human guidance for attaining worldly happiness and eternal salvation. The most important duty of every “faqir” is to assist the religion of God and revive the cause of “wilayah”. This cannot be achieved without true understanding and deep knowledge of “faqr” and “Dervishhood”, following its teachings, submitting to the friends of God, and defending and preserving its dignity. Our hope is that in every aspect of life and in our spiritual journey, we receive divine support and favor. Attaining this sacred goal requires helping God’s religion, His friends, and His cause, as He has said: يَاأَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ — (Quran, 47:7 - “O you who believe! If you help the cause of God, He will help you and make your feet firm”). The knowledge and actions of the “fuqara”, along with their steadfastness, unity, and solidarity, are their strongest weapon and shield against the attacks and hostility of those who oppose “faqr”.
    Let us learn from the past and make the most of the present so that tomorrow and the future will always be brighter. Let us not give way to despair, which leads to disbelief, but instead, at the beginning of the new year, make a firm resolution—with hope in divine mercy and the grace of His chosen ones—that:

    Without the favor of God and His chosen ones

    Even an angel’s page will be blackened

    Through effort and God-pleasing means, we will strive to improve both our inner and outer worlds—for ourselves, our families, and our society. We must remember that the matter of awaiting the reappearance of our Master, the Imam of the Age (may God hasten his reappearance), is not ceremonial or rhetorical. True waiting means preparing and readying ourselves for his emergence. And to determine whether we are true awaiters, we must search within ourselves for the traits that will earn his approval.

Once again, I extend congratulations on the new year to all “fuqara”. I hope that this ancient Nowruz and its ceremonies serve as a means to remove discord and disharmony and foster growth, unity, joy, and solidarity among the “fuqara”, so that they may, through reflection and wisdom, without excess or neglect, walk the straight path of guardianship (“wilayah”) and reach the abode of felicity.

اِلهی عاٰمِلْناٰ بِفَضْلِكَ وَلاٰ تُعاٰمِلْناٰ بِعَدْلِكَ ياٰ أَرْحَمَ الرَّاحِمين (O my God, deal with us by Your grace, not by Your justice, O Most Merciful of the merciful.)