Declaration – 5 Jumada al-Thani 1441 (2020-01-31)

Declaration of His Holiness, Engineer Haj Sayyid Alireza Jazbi, Sabet Ali Shah
On the occasion of the fortieth day after the passing of His Holiness Majzoub Ali Shah – may his resting place be blessed

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Respected believing brothers and sisters, the Fuqara of the Nimatullahi Gonabadi Order, may God grant them success,

With recourse to the pure spirit of His Holiness Haj Dr. Nour Ali Tabandeh Majzoub Ali Shah – may his resting place be blessed – the Qutb of the exalted Nimatullahi Sultan Ali Shahi Order, whose separation we have grieved and continue to grieve, we submit to the divine decree and providence and ask God for the blessing of patience. We hope that the exalted spirit of that noble being will be our helper and intercessor before the Divine Presence and that He will grant success to this humble and lowly servant, Engineer Sayyid Alireza Jazbi, honored with the title of Sabet Ali Shah, in fulfilling the very weighty responsibility that he personally assigned to me, both in writing and verbally. Although this insignificant speck sees himself neither worthy nor capable of bearing such a heavy burden, firstly, I place my hope in divine grace, as:

Secondly, I rely on the prayers, support, and assistance of the dear Fuqara in carrying out the duties of the Shari‘ah and the Path, the essence of which is summarized in the noble letter “Pand-e Saleh” and has been repeatedly emphasized in various Declarations issued by the previous Qutbs of the Order. As these are a summary of the faithful commitments and teachings of the Dervish school, it is necessary to reiterate that: وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ ; therefore, it is hoped that no one will fall short. And although attaining union is not granted by effort alone, one must strive for it as much as possible. For this reason, several key points, derived from those instructions and already stated many times, are once again presented for reminder and reflection:

1. Just as the noble Master emphasized in his first Declaration after the passing of His Holiness Mahboub Ali Shah – may his secret be sanctified – the duties of the Fuqara and their related rulings are divided into three main types:
   • The rulings of the Shari‘ah, which must be followed through taqlid (emulation) of a qualified mujtahid (jurist) who possesses both scholarly and practical qualifications, and whom the responsible individual selects based on Islamic principles. Accordingly, it is necessary that the Fuqara emulate the legal rulings in the practical treatises (risalah-yi ‘amaliyyah) of these jurists and consult their representatives in cases of difficulty. For this reason, respect for the religious scholars is obligatory. In this way, the proper conduct of the Fuqara will itself encourage others to correctly understand “Mysticism” and “Dervishhood”, as proselytizing is fundamentally absent from Dervish practice.
   • The rulings of the Path (tariqat) must be followed under the guidance of the living spiritual Master, for the principles of these rulings are fixed and have been repeatedly emphasized in the “Pand-e Saleh” and various Declarations. However, their branches and details may vary based on the Master’s determination and the demands of time and place, much like rulings of the Shari‘ah. Therefore, the “Pand-e Saleh” and the Declarations related to practical guidelines must be read regularly not only in Dervish gatherings but also consistently by the Fuqara, and careful attention must be paid to their practice.
   • Personal rulings, which concern the individual alone, must be examined with reflection and reason so that the best course of action can be chosen and, after placing trust in God, implemented. Therefore, in worldly matters—whether personal, familial, or social—which fall under this category, one should not refer to the elders of the Path either orally or in writing, nor expect a response. Of course, it is also wise and prudent to consult knowledgeable, trustworthy, and experienced individuals when necessary.
2. As mentioned above, every Dervish has the right, just like any other member of society, to participate in social and political matters with discernment and comprehensive judgment, to express opinions, and to benefit from their civil rights. However, in all circumstances, the laws of the land must be respected so as not to cause disorder. Yet, political activity must never be conducted in a manner that presents it as a policy or position of the Dervish Order and the school of “faqr”, lest others mistakenly think it represents the view of the elders of the Order. Thus, the responsibility for such actions lies solely with the individual and has nothing to do with “Dervishhood”. As the noble Master repeatedly said: “The Dervish is free, but Dervishhood has nothing to do with politics.” Therefore, it is absolutely impermissible to interpret the elders’ views according to one’s own opinion and convey it to others, let alone impose it upon them.
3. In recent years, the greatest harm inflicted upon the Path of “faqr” has come from cunning enemies and ignorant friends. The cunning enemies try, in various open and covert ways, through both familiar and unfamiliar individuals, to harm us. But the teachings of Mysticism instruct us not even to act with enmity toward them. Instead, we must ask the Divine to grant them awareness and transform them into friends. In any case, enmity from a malicious enemy is to be expected. What truly pains the heart, however, is the ignorant friend who, unaware of their ignorance, becomes a tool in the hands of cunning enemies and is exploited by them. It is incumbent upon us to be aware—through the insight granted by faith—of such malicious hostilities and ignorant friendships, and not to become, even unintentionally, a promoter or facilitator of them ourselves.
4. The intellectual and moral corruptions present in society, which accompany social and economic crises, are among the most powerful bandits obstructing the believer on the path to God. To counter the negative effects and consequences of these corruptions, one must be both knowledgeable and perceptive. Therefore, intellectual striving and mental discipline in distinguishing truth from falsehood and right from wrong is essential in today’s world, and in this pursuit, study and research can assist the seeker.
5. Avoiding negative traits such as gossip, backbiting, cursing, idle talk, and insults, and committing to embodying faithful virtues, is among the necessary elements of the spiritual path. Particularly since the general public expects such noble conduct from Dervishes and the etiquette of “Dervishhood”. Thus, our words and actions must not be such that they bring shame upon the elders or become an obstacle to divine blessings. Dervishhood means peace, safety, and kindness; therefore, we must treat the servants of God with compassion and love.
6. A Dervish must avoid anything that leads to the emergence of deviated thoughts, inner confusion, or moral corruption, such as participating in gatherings or assemblies that may cause intellectual or ethical harm, negatively affect one’s spirit, and—most importantly—cause forgetfulness of God. God warns against those who forget Him, for He causes them to forget their own souls: نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ . Living by the well-known and important maxim “Good thoughts, good words, good deeds” guarantees protection against negligence.
7. The issue of addiction, which is one of the greatest social afflictions, has, since the time of His Holiness Sultan Ali Shah – may his resting place be blessed – been regarded as one of the grave prohibitions. Individuals suffering from addiction have neither had nor will ever have a place in this Order. If, God forbid, a Dervish becomes addicted, they are not permitted to attend Dervish gatherings.
8. Chastity is among the essential traits and effects of faith in women. Respected sisters must observe complete Islamic hijab and the rulings of the sacred Shari‘ah so that they may become exemplary role models of Muslim women, educating others through their example, while also protecting their personal dignity and preventing satanic temptations in society. In return, believing brothers must practice piety and prevent Satan from penetrating their hearts through their eyes. It is said that God has placed two gates over the eyes, which must be closed at necessary times to avoid seeing the prohibited. Moreover, the parents among the Fuqara must exercise such care in their speech and behavior that their children, by taking them as role models, learn proper manners and complete etiquette according to sacred Islamic rulings.
9. Dervish gatherings are assemblies in remembrance of God and are reflections of the gardens of Paradise. By attending these gatherings of intimacy, inhale the fragrance of God’s remembrance and observe the etiquette necessary for preserving their sanctity—especially silence. For this reason, the Fuqara must consider participation in the Dervish gatherings of Thursday and Monday nights and Friday mornings as a primary duty and be present in these gatherings. The duration of the gathering depends on the circumstances of each region, but care should be taken that it does not exceed one and a half hours. Personal conversations, financial matters, and social or political discussions disturb concentration and others’ peace. The books read in gatherings should preferably be those of the great mystics, especially the more recent ones from the time of His Holiness Sultan Ali Shah – may his resting place be blessed – onwards, who are closer to our present time. The supplicatory poems recited should ideally be from gnostic poets such as Baba Tahir, Saadi, Hafez, Rumi, and Fayz Kashani. The same applies to the playing of mystical lectures in gatherings, which should be limited to the speeches of the revered Qutbs of the past.
10. Respect for the honorable Mashayekh, the authorized guides, and those with seniority in faith is equivalent to honoring the spiritual face and legitimacy of their authorization. It strengthens the faith of those who believe in them. In return, it is expected of these esteemed individuals that within the scope of their authorization, they regard themselves as compassionate and kind brothers and servants, striving with patience and care to guide and support others. Since any message is communicated to the Fuqara through the authorized individuals, the elders of the Order neither had nor have any hidden representatives or secret messages.
11. Any of the Fuqara who, during the time of His Holiness Majzoub Ali Shah – may his secret be sanctified – were granted authorization for reciting the opening and closing Fatiha in Dervish gatherings, organizing gatherings, or collecting religious dues, should continue fulfilling these duties unless there are specific cases that exceptionally require consultation, in which case they must seek guidance.
12. As has been stated and officially declared by the elders of the Order, only the websites of the Bidokht Shrine and “Mehretabandeh” are affiliated with this Order. Other websites must maintain respect and refrain from affiliating themselves with this Order. Likewise, the Fuqara must avoid using such websites in virtual spaces, as they lead to confusion and misguidance.

In conclusion, I once again emphasize that the dear Fuqara should regularly read the “Pand-e Saleh” and the instructions issued by the great Qutbs of the past, and carefully reflect upon and implement them. With spiritual wakefulness at dawn, performing prayers at their prescribed times, reciting and pondering the Quran, acting upon its teachings, participating in Dervish gatherings, seeking intercession from the spirits of the Divine friends, obeying commandments and avoiding prohibitions, let us prepare the ground for the appearance of the Proof (AS), so that, God willing, peace, affection, and loyalty may spread across the world and eternal bliss may be attained under divine favor. I hope you will not forget this servant in your good prayers, and that you will assist me in practicing the principles and teachings of the Order.