Declaration – 27 Rajab 1408 (1988-03-17)

Declaration from His Holiness Haj Sultan Husayn Tabandeh, Reza Ali Shah
Regarding the Start of Parliamentary Elections

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At this time, with the start of the parliamentary elections, many of the fuqara have inquired and sought guidance. Although it has been stated repeatedly that such matters are not directly related to the path of the tariqa, and individuals are socially free to act, the persistence of the inquiries has prompted a response for all:

In Pand-e Saleh, the comprehensive treatise and general directive compiled by His Eminence my revered father, Hazrat Saleh Ali Shah (may his secret be sanctified), for the benefit of all brothers and the Ni‘matullahi fuqara, all necessary matters have been addressed. One should refer to it, for with precise study, nothing will be found lacking; it outlines the duties of life from spiritual, material, and social perspectives.

God has left many matters to human reason and individual judgment. For humanity is distinguished from other creatures by intellect and forward-thinking, and the more one exercises reason, the more it flourishes. Imitation should not govern such matters. For example, choosing a religious authority (marja‘) should not be done blindly, but rather with thorough examination and consultation with knowledgeable, qualified religious scholars. One must assess the character of the individual against religious and practical standards. However, in strictly religious rulings—where reason may not fully comprehend—the believer must follow the marja‘ of the time and the Shi‘a authority. In worldly affairs, one must evaluate outcomes and consult wiser people before choosing what benefits both faith and worldly life.

Regarding national laws, one must obey governmental regulations and not exceed personal responsibility. In elections, a person must vote with consideration for what benefits themselves, the country, and the faith. This, too, is discussed in Pand-e Saleh. In general, religious rulings and personal and social interests must all be taken into account. Other duties—whether falling under the scope of the Sharia or the tariqa—should be learned from those knowledgeable in each domain. These two paths are like two hands of a person, or like the brain and skin: they are not in conflict. The Sharia is the adornment of outward behavior through obedience; the tariqa purifies the inner self through noble character, remembrance of God, and spiritual awakening to divine truth. The two are inseparable, as clearly explained in Pand-e Saleh.

It is also written therein that worldly upheavals and visible movements must impact us as well, awakening us to action. That is, we must evaluate events in the light of our religious beliefs and adopt only what aligns with our faith. We must not adapt religion to the world, for that endangers the integrity of religion. While materialistic and political affiliations have no place in the essence of dervishhood and servitude to God, a believer must be wise and discerning. Social obligations must be fulfilled according to one’s personal discernment. The identity of faqr and dervishhood, however, remains unrelated to such affairs. Thus, in matters like elections, one should act with consideration for personal, religious, and national well-being.

Therefore, it should be understood that the matter being asked about, based on what has been explained, does not fall within the jurisdiction of the tariqa and should not be the subject of inquiry among brothers from that angle. Rather, each person must personally investigate, deliberate, consult, and pray to God for guidance to what is right and sound, and then decide. In matters pertaining to the Sharia, one must refer to the practical treatise and the marja‘ and act according to their rulings and fatwas. Ultimately, one must balance all levels—working outwardly while keeping the heart aligned with the Friend—for whoever follows this way will be rewarded by God.