The Sufi Path

An Introduction to the Ni‘matullahi

Sultan ‘Alishahi Order The Sufi Path: An Introduction to the Ni‘matullahi Sultan ‘Alishahi Order

Edited and translated by: Shahram Pazouki

First Published: 1381/2002

Circulation: 3000 copies

Published by: Haqiqat Publications

P.O. Box: 11365-3357

Telephone: 98-21-8772529

Tehran, Iran

Printed at Khajeh Press

Cover Designer: E. Erfanmanesh

ISBN: 964-7040-21-0 Contents

Preface 4

Shahram Pazouki

1. The Sufi Path 7

Hazrat Mahbub ‘Alishah

2. Shi‘ism, Sufism and Gnosticism 13

Hazrat Majdhub ‘Alishah

3. Observations on the Meaning of Bay‘at 25

Hazrat Majdhub ‘Alishah

4. Proclamations 35

I. Fourteen Instructions 35

Hazrat Mahbub ‘Alishah

II. Twelve Admonitions 39

Hazrat Mahbub ‘Alishah

III. Seven Reminders 43

Hazrat Mahbub ‘Alishah

IV. Five Directives 47

Hazrat Majdhub ‘Alishah

5. The Qutbs of the Order 51Preface

Sufism is the spiritual dimension of Islam. Many orientalists

and historians of Islam think that Sufism is a sect that has

appeared relatively late in the history of Islam because they focus

on written works and consider the appearance of the term

“Sufism” to mark its inception, or they imagine that Islam is

confined to jurisprudential precepts, and conclude that Sufism

must be something foreign to Islam. However, if we pay close

attention to the teachings and sayings of the Sufis we will find that

Sufism is a title that has been given to the spiritual aspect of Islam,

but whose truth is rooted in the very core of Islam itself.

According to a division made by the Sufis, Islam has two

aspects: the outward aspect, which includes the shar i‘ah (the

precepts of Islamic law), and the inward aspect, called tariqa h

(the spiritual way). Together, these aspects lead one to haqiqa h

(the Truth). Sufism is another term for tariqa h. Thus, separating

Sufism from Islam and attributing it to such sources as

Christianity, Platonism, Hinduism or Zoroastrianism is like a false

claim to paternity.

Among different Sufi orders, the Ni‘matullahi Order—whose

chain of authorization goes back to the great Sufi master, Sayyid

Shah Ni‘matullah Wali, and from him to Shaykh Ma‘ruf Karkhi,

the authorized Shaykh of Imam Rizau—is the oldest and most

authentic of the orders. The main branch of this order, which since

the time of Hazrat Sultan ‘Alishah has been called the

Ni‘matullahi Sultan ‘Alishah Order, or, because of his home

town, the Ni‘matullahi Gunabadi Order, is the most popular

current Sufi order in Iran. Nevertheless, it is relatively unknown to 6

those who do not read Persian or Arabic, since almost all the

literature of this order is either in these languages.

The followers of this Order in the West and in India have

requested an introductory work about the Order in English. For

this reason, several articles and proclamations from the two latest

masters (qutbs) of the Order, in plain and simple language, as

requested, have been translated into English and collected

together here.

This work has been undertaken for the sake of those who are

interested in Sufism, and particularly for the English speaking

followers of the Order who are not interested in complicated

academic disputes about related issues.

Finally, I would like to express my appreciation of the

assistance of my dear friend Hajj Dr. Muhammad Legenhausen

without whose help this work would not have been completed. I

dedicate this work to the present master of the Order, Hazrat Hajj

Dr. Nur ‘Ali Tabandeh, Majdhub ‘Alishah.

Shahram Pazouki

Tehran, 1381 (2002)

An important exception is Pand-i Salih (Salih’s Advice), which has been

translated into English and French. See the footnote below, p. 15. Hu

121

The Sufi Path

THE DEFINITION OF “SUFISM”

Different definitions have been given of “sufism” (tasawwuf)

and “gnosis” (‘irfa n), all of which amount to much the same thing.

Tasawwuf is the journey of the soul in search of the Truth, as well

as its arrival. This is the renunciation of everything but God. It is

paying complete attention and having a heart-felt connection to

Him. It is infinite resignation to the point that one sees nothing but

God with the vision of the heart, to the point that all other beings

are seen as mere shadows of the Divine, until the state is reached

in which “There is no being but God,” and “There is nothing but

Him (Hu).”

THE ORIGIN OF SUFISM

The Arabic pronoun Hu means “He”, and refers to God, Allah. The number

121 means ‘O Ali!’; the sum of the abja d values for the letters in ‘Ya ‘Ali’.

Abja d is a traditional system for giving numerical values to the letters of the

Arabic alphabet. [Tr.]

This article was originally written in Persian by the late qutb of the

Ni‘matullahi Sultan ‘Alishahi Order, Hazrat Hajj ‘Ali Tabandeh, Mahbub

‘Alishah, at the request of some of the fuqar a’ in Western countries. 8

There are a number of different ideas concerning the origin of

Sufism, even with regard to the nation and religion in which it

originated. Some say that it began in India, while others claim that

it began in Iran among the Zoroastrians, and still others propose

that its origins are to be found in the Platonism of ancient Greece.

However, with respect to the definition of Sufism or gnosis given

above, its origin is to be found in the very truth of religion itself.

The quest for the Divine is an inherent aspect of man’s very nature

and is not confined to any particular nation or religion. Hence, it is

not necessary that any religion or nation should derive these ideas

from another; all of them have drunk from the same source. In

Islam, Sufism or gnosis is the inward dimension of the religion,

like the kernel of a nut whose shell is the outward rules (shar i‘a h)

and whose kernel is the path (tariqa h) whose principles have been

handed down from the Prophet, to the Imams, and from them to

their authorized shaykhs.

THE ETYMOLOGY OF “SUFISM”

Scholars have different theories about the etymology of sufi.

Some say it has its etymological root in the word suf (wool), while

others say it is from safa (purity), and still others say it is from

suffah (porch) and the sincere companions who used to gather at

the porch of the Prophet’s house, and there are yet others who

claim that the word is derived from the Greek sophia (wisdom).

There are also different theories about when the term became

current. There are reports of the sayings attributed to the Prophet

and Imam ‘Ali from which it can be concluded that the word

tasawwuf was used by them. However, most scholars are of the

opinion that the word was first introduced in the middle of the

second century of the Islamic era (toward the end of the ninth

century, C.E.). It is thought that the first man who was known as a

Sufi was Abu Hashim Kufi. Whether any of these theories are

correct or not, the truth of Sufism, as we have already mentioned,

is not something separate from Islam but has been present with

Islam from its inception, although the word may have gained

currency later. 9

THE HISTORY OF SUFISM AND THE SUFI ORDERS IN ISLAM

After the Prophet, the Imams and their authorized shaykhs

spread Sufism. The chains of authorization may be traced through

the shaykhs to the Imams, and then through Imam ‘Ali to the

Prophet. For the most part, the Sufi saints practiced dissimulation

(taqiyya h) with respect to the Islamic religious law and apparently

followed the school of jurisprudence that was dominant in their

areas of residence. During the sixth and seventh centuries of the

Islamic era (the twelfth and thirteenth centuries C.E.) the way of

Sufism, or faqr (spiritual poverty), reached the height of its

popularity and Sufi saints like Ibn ‘Arabi, Attar and Rumi wrote

important books about the mysteries of gnosis (‘irfa n) and the

‘journey toward God’ (suluk).

THE NI‘MATULLAHI ORDER OF SUFISM

One of the most famous saints in the history of Sufism was Sayyid

Shah Ni‘matullah Wali (A.H. 731-831/1338-1428 C.E.), and all

Shi‘i orders of Sufism trace their ancestry to the his Order, which

has subsequently become known as the Ni‘matullahi Order. The

uninterrupted record of the chain of authorization of this Order

can be traced to Ma‘ruf Karkhi, who was the authorized shaykh of

Imam Riza (A.H. 148-202/765-818 C.E.).

Shah Ni‘matullah Wali is the author of more than three hundred

works about the mysteries of Sufism according to a Shi‘i

interpretation. He was the renewer of this Order, and most of the

Sufis of his day in the other orders submitted to him. Most of the

Shi‘i Sufis after him have followed his way and have even

followed his style and method in their writings. 10

In more recent centuries, one of the vicegerents of Shah

Ni‘matullah Wali is Hajj Mulla Sultan Muhammad Gunabadi,

whose spiritual title is Sultan ‘Alishah (A.H. 1251-1327/1835-1909

C.E.). He was one of the most famous Sufis (‘urafa) and ‘ulama in

Iran. His chain of authorization has been recorded from Shah

Ni‘matullah Wali. During his time, the Ni‘matullahi Order became

more famous and popular. He is also the author of many books on

Islamic, especially Sufi topics, including an exegesis (tafsir) of the

Qur’an called Bayan al-Sa‘adah (four volumes, in Arabic).

His successor was Hazrat

Hajj Mulla Nur ‘Alishah (d. A.H.

1337/1918 C.E.), who in turn was succeeded by Hazrat Hajj

Muhammad Hasan Salih ‘Alishah (d. A.H. 1386/1966 C.E.), author

of Salih’s Advice,

followed by Hazrat Hajj Sultan Husayn

Tabandeh Gunabadi, whose spiritual title is Riza ‘Alishah. He is

the great grandson of Hazrat Sultan ‘Alishah, and is also one of

the famous Islamic Sufis and ‘ulama. He has written many books,

including commentaries on parts of the Qur’an.

After him the Ni‘matullahi Order became known as the Ni‘matullahi Sultan

‘Alishahi Order or Ni‘matullahi Gunabadi Order because of the town of

Gunabad in Khorasan, which was the place of his birth. [Tr.]

The term hazrat literally means “presence”. It is a title of respect usually

applied to distinguished religious figures in Islam. [Tr.]

Pand-i Salih was first published in Persian in 1939. The Persian text with an

English translation first appeared in 1986, (Tehran: Husayniyah ‘Amir

Sulaymani Library), and a second revised edition appeared in 1993. This is a

concise epistle containing teachings and instructions of the Sufi path. [Tr.]

He passed away on the eleventh of Rabi‘ al-Awwa l, A.H. 1413, the ninth

of September 1992, may he rest in Peace. He was succeeded by his son,

Hazrat Hajj ‘Ali Tabandeh, whose title in tariqa h is Mahbub ‘Alishah. He is

the author of Khorshid-e Tabandeh, 2

ed. (Tehran: Haqiqat, 1377/1998) a

detailed biography of his father along with a detailed introduction to sufism,

as well as several other unpublished works. He passed away on the sixth of

Ramazan 1417, the sixteenth of January 1997, may he rest in Peace. The

present qutb of the Order is Hazrat Hajj Dr. Nur ‘Ali Tabandeh, whose title in

tariqa h is Majdhub ‘Alishah. He is the son of Hazrat Salih ‘Alishah. [Tr.] 11

CHARACTERISTIC TEACHINGS OF THE NI‘MATULLAHI

GUNABADI ORDER

(1) Members of the Order are required to observe the religious

law (shar i‘a h) strictly, and to respect the external aspects of the

religion, even to the extent that they are to avoid religiously

discouraged activities (makruha t), and should perform acts that

are recommended (mustahabba t) regularly including maintenance

of ritual purity, performance of prayers at the recommended times,

vigil in the early dawn, and recitation of the Qur’an.

(2) Members are required to work for a living, and to avoid

idleness. Even the masters of the Order have often engaged in

farming to support themselves. Those who are addicted to opium

and other drugs are not admitted to the Order, and smoking

opium is expressly forbidden. Despite the emphasis on gainful

employment, work is forbidden from Thursday evening until

Friday afternoon, which time is reserved for ritual observation in

accordance with the injunction of the Qur’an (in Surah Jum‘a h).

(3) The followers of the Order are enjoined to respect the

followers of other orders and the adherents of other religions, and

to treat them with kindness. They are to accord praise and blame

to the deeds of others and not to the persons who perform them.

A wayfarer (salik) on the spiritual path is to obey the order to be

in servitude to God, to be kind and benevolent to people in

general, and to demonstrate humility and to be at the service of

the other wayfarers on the spiritual path.

(4) As far as possible the number of wives should be limited to

one. Divorce is also allowed only in case it is absolutely

impossible for the couple to live together, or in case the religious

life of the partners would otherwise be corrupted.

(5) Respect is to be accorded to the ‘ulama who are

authorized to narrate sayings of the Prophet and Imams and to

propagate the religious law, because it is believed that the

religious law (shar i‘a h) is the basis of the spiritual way (tariqa h).

(6) The followers of this Order are not permitted to engage in

politics or in political parties under the auspices of Sufism. 12

(7) There is no special distinctive dress for the members of the

Order so as to avoid causing divisions among the Muslims. Sufism

is considered as something spiritual which does not require any

special outward appearance.

(8) The masters of the Order believe that religious

authorization (idhn) is required in both external religious affairs

(shar i‘a h) and in matters of the way (tariqa h). Without such

authorization (idhn), occupation in religious affairs is prohibited.

The documented chain of authorization must be traced through

the Imams and through them to the Prophet. The authorization for

being Master of the Order has nothing to do with scholarship,

publishing books, founding khanaqahs,

or any other sociocultural affairs. The Prophet of Islam, may the Peace and

Blessings of Allah be with him and his folk, himself was illiterate,

but, as is stated by Allah, the Exalted in the Qur’an: (Allah knows

best where to place His message) (6:124).

A khanaqah is a Sufi hospice or meeting place. In the past they were quite

common. [Tr.] 13

Shi‘ism, Sufism and Gnosticism (‘Irfan)

“My Lord! Expand my breast for me, and make easy for me

my work, and loosen the knot of my tongue that they may

understand my speech.”

Concerning Shi‘ism and Sufism—two words denoting the

same reality—many mistakes have been made by contemporary

scholars, especially Westerners. These mistakes have either been

made out of ignorance or were intentional. From the start, the

mission of some of them was to create corruption within Shi‘ism

and to instigate sectarianism within Islam, as well as to provide

information for their own colonialist apparatus. Many of them

came to the same conclusion sincerely, although they were

exploited by others.

The first mistake that they made about this problem was with

regard to what they called the date of the historical appearance of

Shi‘ism. Some say that it began after the passing away of Imam

‘Ali, peace be with him. Others say that it appeared after the

martyrdom of Imam Husayn, peace be with him. There are other

opinions of this sort, as well. Their mistake is a confusion between

the appearance of a name with the appearance of its denotation.

While a name can appear or gain currency at any time, this plays

no role in the main issue. When a school of thought is at issue, one

should not pay attention to mere labels. Just as the Shi‘ites were

sometimes called the Shi‘ites of ‘Ali and sometimes the

This article was written by the present qutb of the Order, Dr. Hajj Nur ‘Ali

Tabandeh, Majdhub ‘Alishah, in response to a letter inquiring about the

relations among Shi‘ism, Sufism and Gnosticism (‘irfa n). The author has

explained himself in simple language at the request of the correspondent. It

was published in Persian in the Journal Erfan-e Ira n, (2000) Vol. 2, No. 7,

11-23.

Qur’an (20:25-28) 14

Shu‘ubites,

for the Shi‘ites clung to this verse of the Qur’an in

which God says, (O people! Verily We have created you of a

male and a female, and made you into nations and tribes

(shu‘ub) that you may recognize each other. Verily, the most

honored of you with God is the most God-wary.)

This was

because there were non-Arabs who converted to Islam and who

expected no difference to be made between them and the Arabs.

Unfortunately however, among the caliphs, except for Imam ‘Ali

and Imam Hasan, such differences were more or less made. In

reaction to this, the Shi‘ites referred to this verse. There was also

a period during which they were called Rafizi, meaning “those

who abandoned their religion”. In this way, the Shi‘ites were

called by a variety of names, but, as was mentioned, the

appearance of a name is no reason for the previous absence of its

denotation.

We have to see the difference between the Shi‘ite and Sunni

views within Islam, and what are their principles so that we can

discern when Shi‘ism originated on the basis of the appearance of

its principles.

After the passing away of the Prophet, ‘Ali, ‘Abbas the uncle

of the Prophet, and perhaps some of the other Hashimites busied

themselves with his burial. While they were busy with this, a

group gathered in a place known as Saqifah Bani Sa‘idah, and

appointed Abu Bakr as caliph in a process narrated in history. Abu

Bakr thus became the first caliph. After Abu Bakr, ‘Umar became

caliph, and after him ‘Uthman. The fourth was ‘Ali, peace be with

him.

From the very beginning, after the passing away of the

Prophet, those who disapproved of the event of Saqifah Bani

Sa‘idah said that just as the Prophet was not selected by us, but

was chosen by God, likewise, his successor should not be selected

This word comes from sha‘b meaning folk, nation or tribe. [Tr.]

Qur’an (49:13). 15

by the people, and the people have no right to do that, but it

should by according to God’s will. They continued that since our

Prophet is the last of the prophets, there is no further revelation,

but because whatever the Prophet said amounts to revelation, as is

explicitly affirmed by the verse (Nor does he speak of his own

inclination. It is naught but a revelation revealed unto him,)

whoever the Prophet appoints is appointed by God Himself. The

Prophet appointed ‘Ali to be his successor at various times during

his mission. Therefore, the successor of the Prophet is ‘Ali, not

anyone appointed by the people.

Those Sunnites who accept the event of Saqifah say that since

the people were gathered there and chose the caliph, their choice

is valid, and he is the caliph (although, this position has also been

subject to criticism, since all the people or the chiefs and decision

makers were not present).

Historically speaking, there is no doubt but that after the

Prophet, Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali, and then

Imam Hasan became caliph. But the Shi‘ites say that the real

succession to the Prophet, that is, his spiritual caliphate, is the

right, or rather, the duty of ‘Ali. The major difference and

disagreement arises from this point. The followers of Abu Bakr,

‘Umar and ‘Uthman were named Sunnites, while the followers of

‘Ali and Imam Hasan were called Shi‘ites. So, the main difference

between the Shi‘ites and the Sunnites is that latter allow the

people to select the caliph while the former believe that the

caliphate should be determined according to the order and decree

of the Prophet.

It is obvious that ‘Ali was appointed after the Prophet, and

since there must always be a divine representative on the face of

the earth, after ‘Ali, whoever he appoints is the caliph, and so on

and so forth. If we take this difference into consideration, we will

see that the basis of Shi‘ism came into sight immediately after the

Qur’an (53:3-4). 16

passing away of the Prophet, but one cannot say that it came into

existence then. The difference was already present, but during the

lifetime of the Prophet, it did not emerge because there was no

case for it. After the passing away of the Prophet, the different

inferences became apparent.

Thus, Shi‘ism appeared right from the time of the passing

away of the Prophet. But later, Shi‘ite and Sunnite Islam absorbed

other materials and ideas as they moved forward through the

course of history so that each of them was transformed into a

system of rules and ideas. The basic principles of Shi‘ism are those

mentioned above. We could say that every poet, writer and Sufi is

a Shi‘ite who believes in the walaya h

of ‘Ali, that is, that ‘Ali is

the immediate and true successor of the Prophet, and that this is

his exclusive right. Taking this point into consideration, people

like Sa‘di, Hafiî and Rumi, and in general, all the great Sufis were

Shi‘ites.

If they differed according to their jurisprudential precepts, this

difference is irrelevant to the basic issue, just as there are

numerous issues of Islamic law about which Shi‘ite and Sunni

jurists disagree that are also among the Shi‘ite jurists themselves.

However, the basic point is that anyone who believes in the

walaya h of ‘Ali may be considered Shi‘ite. Therefore, as we have

mentioned, Shi‘ism appeared right after the passing away of the

Prophet, although its teachings were already present. This was not

apparent because there was no opponent to deny them.

When foreign non-Muslim scholars investigate an idea, they do

not engage the school of thought itself and its principles; rather,

they focus on its outward phenomena. Therefore, since ‘Ali

sometimes helped the caliphs to carry out the rules of Islamic law,

such scholars do not consider this period to be that of the

existence or emergence of Shi‘ism. They take as their criterion for

the emergence of Shi‘ism the time when differences arose between

For an explanation of walaya h, see the note on page 48. [Tr.] 17

‘Ali and the caliphs. Of course, this mistake has also insinuated

itself among Muslim researchers, especially those who are

ignorant of the basic spirituality of the first Muslims. Throughout

history there have always been numerous disagreements between

these two ideas—the Shi‘ite idea of appointment of the leader,

and the Sunnite idea of election. The caliphs were constantly busy

with destroying the Shi‘ite idea through various means, and they

even persecuted the proponents of this idea, the Shi‘ites, so that

they practiced dissimulation (taqiyya h) during the entire period of

the Imams, and even later. This is the cause of the encouragement

of dissimulation among the Shi‘ites. In this regard there are

famous stories, such as that about ‘Ali ibn Yaqtin who was a

minister of Harun al-Rashid and practiced dissimulation.

In this way, a number of the Shi‘ites were forced to retirement

in order not to be found out and so that they could organize their

ideas and beliefs and guide others. They found another name in the

history of Islam, that name was Sufi, and little by little the term

tasawwuf (Sufism) became current. It makes no difference what

the etymology of the word Sufism is. What is usually said and

referred to, is that tasawwuf stems from the root suf, meaning

wool, and that the meaning of tasawwuf is wearing woolen

garments. Sufis usually wore wool and it is reported that the

prophets also dressed in wool. Since wool is especially coarse, and

it is uncomfortable to the body, one cannot sleep much with it,

and is kept awake to pray. It is from this that a story in the book

Tadhkirah al-Awliyya

was written, according to which someone

(Sufiyan Thuri) came across Imam Ja‘far Sadiq, peace be with

him, on the road. He saw that the Imam was wearing expensive

cloth woven of silk and wool (khazz),

so, he came to him and

after greeting him said, “O son of the Apostle of Allah! It is not

Shaykh Farid al-Din ‘Attar, Tadhkirah al-Awliyya, Muhammad Isti‘lami,

ed. (Tehran: Zavvar, 1984), 15. [Tr.]

There is a reason for the differences in the lives of the Imams, for example

Hazrat Ja‘far Sadiq and Imam Hasan with ‘Ali, and this is another problem

that we have to pass over for the moment. 18

appropriate for you, as the son of the Apostle of Allah, to wear

such luxurious soft clothing.” The Imam took his hand and placed

it under his sleeve. He saw that the Imam was wearing a coarse

woolen undergarment that irritated his arms. The Imam said, “This

one is for God,” as he indicated the woolen garment; “and that

one is for the people,” he said, pointing to the soft garment

(khazz). The very occurrence of such a story and such an

encounter, even if we do not believe it really happened, in the

writing of Shaykh ‘Attar, which says that the woolen garment is

for God, indicates that the great Sufis, the head of whom at that

time was Hazrat Ja‘far Sadiq, considered the rough woolen

garment to be a sign of worship and preparation for worship.

In any case, it is apparently more suitable to take the word

Sufism (tasawwuf) as being from the root suf (wool). In fact, it is

another name that has been applied to this group, [that is, the

Shi‘ites] which has gained currency. In the same way, we see that

today, for example, in a country whose government is against

Islam and that proclaims itself to be secular, they disband an

Islamic party and destroy its name; but the same group under a

different name forms another party, and for a while continues its

activities. Shi‘ism has proceeded in the same manner, that is, in the

history of Islam, Shi‘ism has shown itself under another name, the

name of Sufism.

The basis of Sufism from the beginning, as regards doctrines,

was that the successor of the Prophet is ‘Ali, and that among the

companions of the Prophet, ‘Ali was the most excellent. However,

in practice they had various styles of life, in the same way as the

Shi‘ites believe that every age has its own requirements. ‘Ali, for

example, had an outwardly humble life of poverty. In spite of the

fact that he founded many palm groves through his own labor, he

endowed all of them and did not make use of them himself. In

contrast, Imam Ja‘far Sadiq had an outward life of luxury and

wealth. It is up to the Imam, the great person of his time, to

decide according to the demands of the times how to live.

Thus, in the course of history we find that sometimes Sufism

takes the form of asceticism and seclusion, and at other times, or

in the case of certain persons, it appears as social activity and

struggle. In the same way, we have observed different styles of life 19

through the course of history, but none of these is the basis of

Sufism. The foundation of Sufism is nothing but executorship

(wasaya h)

and walaya h, not other extraneous matters. The other

matters came about through the course of history because of the

demands of the times. The same error that has arisen regarding

Shi‘ism and the word tashayyu‘ has also appeared regarding

Sufism. Some say that for the first time it appeared in the

second/eighth century. Accordingly, every writer seems to have

his own theory, however, Sufism is the very essence and meaning

of Shi‘ism.

In the history of Shi‘ism, some people paid more attention to

the rules of Islamic law, and presented their theories in this regard.

They are the fuqaha (jurists of Islamic law). Another group of

Shi‘ites gave priority to doctrinal issues and to the way of

perfection toward God. They are the Sufis. In fact, they are, as the

expression goes, like the two arms of one body. However, many

times, without noticing this, some hold that there is opposition

between these two groups. Many orientalists do the same, because

the more opposition there is among them, the more the orientalists

benefit. The basis and spirit of Islam is in Shi‘ism and the spirit of

Shi‘ism is in Sufism. Sufism is nothing other than Shi‘ism, and real

Shi‘ism is nothing other than Sufism.

It is here that researchers have found another ground, but a

ground that also creates schisms. Only God knows whether this

was deliberate or unintentional. In any case, some have said that

Sufism was created in order to destroy Shi‘ism and to spoil Islam.

They made some pseudo-Sufis their criterion, and they referred to

some pretenders to Sufism who either paid no attention to

spiritual matters, or whose links to their source was broken. Since

in Sufism, according to the principles of Shi‘ism, only those who

have been explicitly appointed by the previous guide and pir,

deserve leadership and guidance of the people, and all are agreed

9 Wasaya h means that the successor should be appointed according to the

final testament of the predecessor, not by the election of the people. [Tr.]

The word pir in Persian means “old man” or “elder”, and in Sufism it is

used to refer to the head of an Order or guide. [Tr.] 20

that this permission for guidance will continue until the day of the

resurrection. However, the twelver Shi‘ites believe that during the

occultation of the Imam, one who is appointed by the Imam only

has the right to make ba y‘a t

with the believers. He also has the

right to appoint his successor, so that this chain continued.

Therefore, one whose permission reaches from hand to hand to

the Imam has legal and legitimate leadership and guidance, and

otherwise his chain is broken. How many there have been whose

chain was broken but based on their own personal opinions they

propounded matters as Sufism that are no part of Sufism. There

are a small number of researchers who have noticed this. For

example, in a book that has been translated into Farsi, Mystics and

Commisar s,

the authors, Alexandre Bennigsen and S. Enders

Wimbush, review Sufism in the former Soviet Union and say that

Sufism is neither a sect nor a movement of renegades, but is an

inseparable part of true Islam. Western analysts, in particular, are

apt to close their eyes to this reality, and they repeatedly refer to

Sufism as a phenomenon foreign to Islam, and even as a deviation

from it. Since in the former Soviet Union forces opposing religion

were in power in the government, the researcher who investigates

the conditions in the Soviet Union will come to this conclusion

[that Sufism is not separate from Islam].

Another argument often mentioned by some orientalists is that

Shi‘ism, and according to others, Sufism, was a way in which

Iranians combated the governance of the Arabs after the Arabs

conquered their country and defeated their royal dynasty and

government. They argue that it was in this way that the Iranians

showed their reaction, and that the history of much of the Sufi

resistance makes it clear that it was this that led to the liberation

of Iran from the chains of the foreigners. However, it should be

noticed that it was not the Arabs but Islam that conquered Iran.

For example, when the armies of Islam came to Iran, they

succeeded in their conquest until the city of Rayy, and the people

became Muslims. Afterward, everyone accepted Islam willingly.

For ba y‘a t, see the article by the same author in this volume. [Tr.]

Translated into Farsi by Afsaneh Munfarid (Tehran: 1998), p. 214. 21

A comparison of two matters paves the way to an

understanding of the cause of this. On the one hand, it is narrated

that Anushiravan

invited the rich merchants of the bazaar and

asked them to lend him money to carry out the war. After he

finished his speech, a shoemaker said, “I am ready to give you the

entire amount you need, not as a loan, but as a gift. There is only

one condition, that you allow my son to become literate and to

study.” Anushiravan became angry: “I should allow the son of a

shoemaker to study!?” He did not accept. On the other hand,

Islam commands “Searching for knowledge is obligatory for all

Muslims.” Likewise, after the Battle of Badr, when the captives

were brought and their families came to pay ransom for them, the

Prophet said, “Any of these captives who teach reading and

writing to seven Muslims will be freed.”

Compare these two matters—aside from the spiritual aspect, if

you just look at the outward aspect—when two armies, one with

the former sort of thinking and one with the latter, confront one

another, which will be victorious?

In any case, it is Islam that conquered Iran. Iranians were

always fond of Islam and the Muslims. All their revolutions made

against the governments of the foreigners, if they were carried out

while preserving Islam, they reached their aims, like the rising of

Abu Muslim Khorasani, or the rising of the Sarbedaran [against

the Mongols], or the Safavids, the latter two of which were Sufis,

and others. Those who made a revolution only for the

independence of Iran but who were really against Islam, were not

victorious. People like Hashim ibn Hikam (known as alMuqanna‘), Maziyar, Babak and Afshin are of this kind. For this

reason, their dynasties did not last and many of them disappeared

after a short time. There is not even a trace of their thinking left.

However, the orientalists ignore all these facts, and consider

Sufism and Shi‘ism as Iranian uprisings against Arabs and they

interpret them as weapons of this struggle, although Sufism is the

same as Shi‘ism and Shi‘ism is the same as Islam. Historical

The famous Persian king (531-579) of the Sassanid dynasty. [Tr.] 22

evidence for this is found in the fact that the uprising of the

Safavids caused Shi‘ism to dominate Iran.

Another matter that causes confusion and mistakes about the

issue is that it is said that Sufism is something other than ‘irfa n.

True, with regard to the words, they are two things: Our

expressions differ, but Your beauty is one.

This doubt was

created long ago; even many of the opponents of Sufism who

wrote refutations of it have expressed their approval of ‘irfa n.

They admit that some scholars consider ‘irfan and Sufism to be

the same, but they deny it.

Now, let’s briefly see what ‘irfa n is. Literally, ‘irfan is

knowing. Knowing has different stages. For example, Abraham,

peace be with him, who knew, that is, by his own innate nature

(fitra t) he understood that this world has a God, and that God

governs all things, had some knowledge. When he saw a star, he

said, (This is my god.) It was the bright star said to have been

Sirius. But when the star set, he said, (I do not like the setting

ones.)

15 When the moon appeared—which, as a rule, was a full

moon—he said, (This is my god.) But after it set, he again

thought and said, (This also set. So, it, too, is not the God of the

world.) This means that he had reached a stage in which he knew

that there is a God, and that this God has power and greatness,

but that in his primitive imagination he held that this God was

corporeal. Then the sun rose. He said, (Certainly this is God.) It

also set, and he then said, (I do turn my face toward the One Who

has created the heavens and the earth.)

At that time he

recognized and understood that the God for Whom he was

searching is not a body and is not corporeal, and that it is He Who

created the heavens, the star, the moon and the sun.

These are gnostic (‘irfani) stages. The most primitive stage of

gnosis (‘irfa n) was that first one, in which Abraham did not know

whether the God Who created him was corporeal or not; what

This is an Arabic saying, commonly used in Iranian as well as Arab

culture. [Tr.]

See Qur’an (6:76).

See Qur’an (6:79). 23

sort of God is He? Gradually, he came to the point where God in

the Qur’an says: (In this way We showed Abraham the kingdom

(malakut) of the heavens and the earth.)

Thus, everyone who

knows God and realizes that there is a God has a degree of gnosis,

because gnosis is not an absolute matter. It is something that, as

the philosophers say, is graduated (tashkiki), such as light and

faith, which have degrees. It starts from the least degree, and if

God grants success, it reaches higher degrees. For example,

imagine someone in a desert in which there is no habitation. From

a distance he sees a black spot in the clear air (this clear air should

be understood as his pure intention). He only knows that it is a

black spot, and to that extent he knows only that there is

something there. When he goes towards it a bit, he sees that this

black spot becomes a straight line. Then he recognizes, that is, he

acquires gnosis, that the thing over there is a long body. If he

continues further and goes forward a bit more, he sees that the

body has different branches. He finds out that it is a tree with

branches. As he advances further, he sees that on the branches

there are spots like leaves. He notices that the tree has leaves, that

is, it is alive. He sees that it shakes and rustles. He understands

that it is affected by wind. By going further he realizes that there

are things hanging from the tree. He realizes that the tree bears

fruit. When he advances further, he sees that the fruit is apple, or

such and such a fruit. Thus, he finds gnosis (‘irfa n). When he gets

near to it and tastes the apple or whatever fruit there is, he finds

out that it is sweet.

The same degrees of gnosis will appear for one who takes the

course of knowing God. Gnosis and knowing God occurs in the

same way. Therefore, when someone is called a gnostic (‘arif) it

does not mean that he has something of which others are

absolutely deprived, that he has it all. Being a gnostic also has

degrees. There is the gnostic and the one who is more of a

gnostic. The way to reach perfect gnosis, that is, the perfection of

gnosis, is called Sufism. This means that Sufism is the practical

way of reaching gnosis (‘irfa n).

Qur’an (6:75). 24

Thus, Sufism and gnosis (‘irfa n) are two words signifying the

same thing, or they may be thought of as two sides of the same

coin, or it may be said that the former shows the way and the

latter the result of wayfaring. In any case, they are both one and

two.

The opposition that sometimes now is claimed in Iran to exist

between gnosis and Sufism might be due to the bad political

situation. They cannot say bad things about gnosis (‘irfa n)

because so many of the great figures have appreciated it, and it is

generally beloved. On the other hand, they cannot accept Sufism

because it might damage their worldly life. Hence, they say that

gnosis (‘irfa n) is something other than Sufism. There are even

people who previously were following the way of Sufism and later

became opposed to it and have written rejections of it. In order to

fortify their rejections and to disassociate themselves from their

pasts, they say that gnosis (‘irfa n) is good, but that it is other than

Sufism. They continue to the extent that many of the older

generation were mistaken and thought that these two were one.

From this it is apparent that many of the great figures of the past

have attested to this truth. 25

Observations on the Meaning of Bay‘at

Ba y‘at literally means buying and selling, and comes from the

word ba y‘, although it pertains to a specific type of buying and

selling. In the Qur’an, the following verse is specifically about

ba y‘at, in which God says:

(Verily, Allah has purchased from the faithful their selves and

their properties, and in return for them is the Garden) (9:111).

This is itself a transaction. In other verses of the Qur’an this

transaction and commitment is referred to as trade (tijara h). For

example in verses 10 and 11 of Sura h al-Saff it says: (O you who

believe! Shall I guide you to a trade that will save you from a

painful chastisement?/ Believe in Allah and His Apostle, and

strive in the way of Alla h).

Also in Surah Fatir verse 29 God

says: (Verily those who recite the Book of Allah and establish

prayer and spend out of what We have provided them with,

secretly and openly, hope for a trade that will never perish).

TYPES OF BAY‘AT

This method of analogy has many instances in the Qur’an, but it

should also be observed that when an analogy is made, or

something is used as a metaphor for something else, these two

things (vehicle and target) must not be similar in every respect, but

the general aspect is what is intended. For example, in the Qur’an,

taqwa

is likened to clothing, and it says: (and the clothing of

piety, that is the best) (7:26). Likewise, the wife has been

mentioned as clothing for her husband, and the husband as

clothing for his wife; and it says: (they are clothing for you and

you are clothing for them) (2:187). In another place, (What?

Does one of you like to eat the flesh of his dead brother? But you

The author is Dr. Hajj Nur ‘Ali Tabandeh, Majdhub ‘Alishah. The original

article first appeared in the Persian journal published in Paris, Erfan-e Iran,

No. 1, pps. 7-14.

(61:10-11)

(35:29)

Taqwa is ‘God-wariness’; the virtue of being God-fearing; piety. [Tr.] 26

abhor it.) (49:12). Therefore, this style is common in the Qur’an,

and one cannot say that since it makes no sense to consider ba y‘at

as trade or a transaction, it should be interpreted or defined as

swearing allegiance (as will be discussed later).

In the beginning of Islam, since the Prophet had not yet

established a government in Mecca, and it was only the spiritual

doctrines of Islam that had been revealed, the Muslims there who

visited the Prophet and converted to the faith submitted to the

prophecy of Muhammad. Therefore, most of the verses of the

Qur’an that were revealed in Mecca refer to them as Muslims and

believers. But when the Messenger went to Medina, since he

established a government there, many of the people, like the

hypocrites, apparently submitted to the government, but in their

hearts they were not Muslims. In reality, the ba y‘at obtained by

the Prophet in Medina differed from the ba y‘at of Mecca. So,

there were two kinds of ba y‘a t.

A. PROPHETIC BAY‘AT

This was a ba y‘at by means of which one submitted to the rules

of the government, even if he had no firm faith in Islam. For

example, one might not have prayed or fasted, yet he could submit

to the government. In contemporary language, this was really a

request for citizenship. The acceptance of the ba y‘at by the

Prophet was a sort of granting of citizenship in the government of

Islam to the new Muslim who requested it. In reality, this was

prophetic ba y‘a t, and with its performance and acceptance of

Islam one was allowed to marry another Muslim and to inherit

[from a Muslim]. In the time of the Messenger, nobody’s Islam

was accepted without ba y‘a t. After the liberation of Mecca, even

Hind the Liver-eater

5 made ba y‘at.

Hind the Liver-eater was the wife of Abu Sufyan, the greatest opponent of

the Prophet. She ate the liver of Hamzah, the uncle of the Prophet, when he

was martyred in the Battle of Uhud, because he had killed her father at the

Battle of Badr. [Tr.] 27

B. BAY‘AT WALAWIYYAH

The other ba y‘a t was the ba y‘at of faith, which was considered

different from the ba y‘at of Islam. In fact, this ba y‘at was made

with the aspect of the walayat of the Prophet. Those who

submitted to the prophecy of the Messenger in Mecca or

afterward (and submission in Medina implied submission to the

government of the Prophet), entered among the people of faith by

this ba y‘at walawiyya h. Of course, there was a group at that time

who considered the prophecy of the Messenger to be a criterion,

and they imagined that the ba y‘at of Islam was the same as

acquiring faith. Hence, in the Surah Hujra t it says: (The dwellers

of the desert say: We believe. Say: You do not believe, but say:

We submit; and faith has not yet entered into your hearts).

From

this, the differentiation of Islam from faith becomes clear. Islam

means submission to the government, which is obtained by the

verbal declaration of the two testimonies,

but faith pertains to the

heart. Following this matter, the Prophet is addressed by God:

(They count it as a favor to you that they have submitted. Say:

Do not count your submission as a favor to me, nay, rather God

confers a favor on you, in that He guided you to faith, if it be that

you are truthful.)

From this verse it is clear that Islam precedes

faith, that is, there can be no faith without Islam, while Islam

without faith is possible. Of course, at the end of this verse it says,

(if it be that you are truthful), that is, if you are truthful in

The term walawiyya h is derived from walaya h, meaning friendship with

God and His guardianship. The literal meaning of walayah is ‘nearness,

closeness’, and derivative meanings are ‘authority, friendship’. It is through

prophecy that Islam is revealed, and through walaya h that faith is acquired.

This is why walaya h is said to be the interior dimension of prophecy, and is

often translated as ‘sainthood’. In Shi‘i theology, Muhammad (s) was both

prophet and saint (wali), and though he was the seal (or last) of the prophets,

the Imams u continued the line of his sainthood (walaya h). [Tr.]

(49:14)

The two testimonies of Islam are: “There is no god but God” and

“Muhammad is the prophet of God.” [Tr.]

(49:17) 28

becoming Muslims, not that you have become Muslims because of

fear of the government.

Considering these observations, one should note that in the

time of the Prophet, the ba y‘at of faith was separate from the

ba y‘at to the government, but after the passing away of the

Prophet, the ba y‘at of faith was due to the walaya h of ‘Ali, and

none of the other ‘rightly guided caliphs’

claimed to take such a

ba y‘a t. However, during the Ummayid and Abbasid periods, since

for the most part they did not believe from the depths of their

hearts, they did not differentiate these two important kinds of

ba y‘at from one another, and hence, they imagined that ba y‘a t

was only for the sake of governing.

Therefore, if they had

noticed that our Imams were taking ba y‘a t, the lives of the Imams

would have been in danger.

THE CONTINUATION OF THE BAY‘AT OF FAITH IN THE TIME OF

THE PURE IMAMS

Abu Bakr, ‘Umar and ‘Uthman and ‘Ali are referred to as ‘rightly guided

caliphs’ (khulafa-ye rashidin). [Tr.]

In the olden times, and likewise at present, the term “ba y‘a t” is usually

employed for governing, as was the case when the caliphs took ba y‘at and did

not accept any kind of ba y‘at except their own. In this ba y‘at, those who gave

ba y‘at swore to obey and observe the system of laws of the government. The

government also guaranteed their lives and property and took responsibility

for them. For example, in one of the wars, after the Muslims conquered parts

of Syria, many people made ba y‘at, and became Muslims. These people gave

khums and zaka t [types of religious tithes in Islam]; some others remained

with their own religions and did not abandon Christianity or Judaism and

paid jizyah [a kind of tax for non-Muslims]. In any case, in return for giving

jizyah or the religious tithes, the [Islamic] government protected their lives

and property. However, when later the Roman army returned and

reconquered those territories, the Muslims resisted, equipped an army and

won back this land from the Romans. The [reestablished Islamic] government

then returned the religious taxes collected as khums, zakat and the jizyah

because it had failed to protect the lives and property of those who had paid

them. This is the meaning of ba y‘at to government. 29

The Imams (‘a) appointed some people to take ba y‘a t for

them. For example, Hazrat Sajjad u gave license to his uncle,

Muhammad Hanafiyyah, to take ba y‘at for him. This practice

continued throughout the period of the Shi‘i Imams, and the

Imams, who considered ba y‘a t to be obligatory for the believers,

usually took ba y‘at in secret through their representatives.

In this way we see how ba y‘at became legitimated in Islam. As

appears from the verse of the ba y‘at of women, (O Prophet!

When believing women come to you making bay‘at on the terms

that they will not associate anything with God and will not steal,

neither commit adultery, nor slay their children nor bring a

calumny they forge between their hands and their feet, nor

disobey you in anything honorable,…) (60:12), and from the

previously mentioned verse, (Verily, Allah has purchased from

the faithful…) (9:111), in these ba y‘a ts one commits oneself to

religious affairs and selling one’s life and property. It is not

merely, as some have imagined, for jihad and war, for jiha d was

prohibited for women even though the practice of ba y‘at for

women continued.

In the history of Islam, even those who neglected the ba y‘at of

faith, took the ba y‘at of Islam or governmental ba y‘a t, and no

abrogation of ba y‘at has been narrated. Hence, the precept of

ba y‘at must also be practiced now.

It has already been said that in the time of the Imams (‘a), they

themselves or their representatives took ba y‘a t. In the time of the

twelfth Imam, the duty of the four deputies (nuwwab arba‘a h)

was only that they were intermediaries for the exoteric relations

between the Shi‘ah and the Imam. For example, since they had

been told and knew the place of residence of the Imam, they took

letters that the Shi‘ah wrote and delivered them to him, obtained

his replies and returned these to them. These four individuals

themselves never claimed to take ba y‘a t, nor has it been written in

any book that they took it. The responsibility for the practice of

They were ‘Uthman ibn Sa‘id al-‘Amri, Muhammad ibn ‘Uthman, Husayn

ibn Ruh al-Nawbakhti, and ‘Ali ibn Muhammad al-Samarri. [Tr.] 30

taking ba y‘at in this period for the Imam was given to Shaykh

Junayd Baghdadi.

The explanation of the matter is that after the time of Hazrat

Riza (the eighth Shi‘i Imam) the strangulation of the Shi‘ah

intensified.

Hazrat Riza u himself gave permission for taking

ba y‘a t to his door-keeper, Ma‘ruf Karkhi. He also allowed him to

appoint whoever he saw fit to succeed him (Ma‘ruf) after

informing and being granted the permission of the Imam.

Ma‘ruf Karkhi appointed Sari Saqati who was thus given

approval by the Imam. Sari Saqati also was given the same

permission, and he appointed Junayd Baghdadi. The latter also

had this license. After the occultation, the twelfth Imam gave

Junayd permission to appoint his (Junayd’s) successor. He

exercised this permission. Hence, the ba y‘at of faith was not

abrogated, and the successors of Junayd, in fact, are the indirect

representatives of the Imam, who take ba y‘at. Of course, all the

chains of permission are technically termed ‘chains of the saints’

or ‘chains of Sufism’ [Sufi orders], and there are various orders

which claim to be connected to the Imams (‘a). However, the

soundness of these connections—in the view of us Shi‘ah—must

be investigated and researched, for orders that do not go back to

the Imams have gaps in their chains of permission.

Since it is not clear that all the orders that claim to go back to

the Imams are not without gaps in their chains of permission, one

who has accepted these premises and the above mentioned theory

is obliged to investigate and research the different orders, and

those who consider themselves to be heads of the orders, to

Shaykh Junayd Baghdadi (d. 297/909) was initiated into Sufism by his

uncle, Sari al-Saqati, and he became known by the title, Shaykh al-Ìa’ifa h

(leader of the group of Sufis). Many Sufi orders, including the Ni‘matullahi

Order, trace their chain of initiation through him. [Tr.]

In order to understand the intensity of this strangulation, refer to the book

Mafatih al-Janan (Persian translation by Mehdi Ilahi Qomsheh’i, Tehran:

Intisharat ‘Ilmi, 1342, pps. 95-96), where the days of the week have been

named after the names of the Imams. There is a detailed story narrated about

a meeting between one of the Shi‘ah and Hazrat ‘Ali al-Naqi. 31

discover which chain of permission goes back to the Imams

without interruption. Then he should acknowledge the order

(silsila h) or orders that probably are connected to the Imams.

THE PRACTICE OF BAY‘AT

The practice of ba y‘at in Islam has been performed in such a

way that there must be hand to hand contact, and it is still

customary at present, so that in every ba y‘at [trade] and every

transaction the two sides shake hands. In the case of women,

ba y‘at was obtained by a putting something over the hand, or by

means of a bowl of water, or by using a tasbih [prayer beads] so

that the hands may make contact indirectly. Of course, in the

ba y‘at of faith, this contact of hands has taken place in a special

fashion. Where God says (the hand of Allah is over their hands)

(48:11), it is addressed to the Prophet, that (those who make

ba y‘at with you really make ba y‘at with God) (48:11). However,

since God is not corporeal or material—so that one could make

ba y‘at with Him directly—He obtains ba y‘at through His

Messenger, namely, the Prophet and his successors. In fact He

wants to say that in the two hands that touch, the hand of God

also is among them. This is what is intended by the expression

(the hand of Allah is over their hands).

THE MISUNDERSTANDING OF SOME ORIENTALISTS

Before Islam, the practice of ba y‘at of faith was customary in

all the divine religions, although in every epoch it had a particular

form. For example, when Jesusu went to Johnu to be baptized,

John—who was aware of the future status of Jesusu—said, ‘I

am the one who should be baptized by you’, because this is the

requirement of the present time. After being baptized, according

to the instructions of Johnu, he started ascetic practices and

became a prophet.

According to what has been explained, those who do not

believe in the ba y‘at of faith, consider ba y‘at to be only political, 32

and since the latter is held to be presently precluded, they take it

to be completely invalid.

Another point is that since the Orientalists and Islamicists

cannot easily understand the word ba y‘at, which originally meant

buying and selling, in the sense of a faith commitment in which

one sells his soul and property to God to attain heaven, some of

the translators of the Qur’an avoid taking ba y‘at in this sense.

They have translated this term with other words, which usually

mean taking an oath or promising to do something. For example,

in the translations of the Qur’an into French by Regis Blachere

and Edward Montet it has been translated into serment

d’allegeance and jurer allegeance, meaning to pledge allegiance;

however, pledging allegiance is the action of a single party while

ba y‘at requires two parties. Accordingly, God says to the Prophet

(s), (O Prophet! When believing women come to you to make

ba y‘at…) (60:12), at the end of the verse He says, (make ba y‘at

with them and ask forgiveness for them…). It appears from this

verse that ba y‘at also has a party that accepts it, and it is not like a

pledge that only requires a single agent.

Negligence of the true meaning of ba y‘at has given rise to the

same sort of mistake, even on the part of those who are expert in

Islamic issues, but who are not aware of their spiritual subtleties,

such as Professor Hamidullah, who has translated the Qur’an into

French. He translated the word ba y‘at as jurer fidelite, meaning a

pledge of fidelity.

Apparently, the English translators of the Qur’an have fallen

into the same trap. Arberry has used the expression ‘to swear

fealty’, Pikthall ‘to swear allegiance’, and finally, in the translation

of Yusuf Ali the expression ‘plight one’s fealty’ is used. All these

expressions more or less have the sense of promising loyalty.

Recently, I have seen that in some books the word ‘initiation’ is

used for ba y‘a t.

Although this word is similar to ‘ceremonies’

and ‘customs’, such as purity of the body or clothes, etc., which

Given the dictionary definitions of ‘initiation’, we can say that the best

synonym of the word ‘initiation’ is ‘tashar ruf’ [literally, to be honored,

commonly used for conversion to Islam]. 33

may be observed along with ba y‘a t, nevertheless ‘initiation’ differs

from ba y‘at. In general, it may be said that the word ba y‘a t, like

the word walaya h, has no synonym in European languages, and

the word ba y‘at itself should be employed. 35

Proclamations

I. FOURTEEN INSTRUCTIONS

In the Name of Allah,

the Compassionate, the Merciful

121

For the sake of the repose of the pure spirit of Hazrat Aqa

Riza ‘Alishah, may his grave be radiant, the qutb

of the eminent

Ni‘matullahi Sultan ‘Alishahi Order, this faqir, Hajj ‘Ali Tabandeh,

who has been honored in tariqa h with the title Mahbub ‘Alishah,

hereby offers this reminder of fourteen points, in honor of the

Fourteen Innocents (Ma‘sumin),

to the faith illumined hearts of

the fuqara of the Ni‘matullahi Sultan ‘Alishahi Order. These

fourteen points are taken from the book of the fruitful life of faqr,

learning and virtue of that noble man, so that by according

themselves with them, his triumphant spirit may be pleased, and

the fuqar a may be provided with grace and blessings in this world

and in the next.

1. With the remembrance of God, make every moment count for

all it is worth.

Delivered by Hazrat Mahbub ‘Alishah on the occasion of the fortieth day

after the passing of the Hazrat Riza ‘Alishah.

The word qutb literally means “pole” and designates the leader of a Sufi

order. [Tr.]

They are ‘those preserved from sin’; innocents; this includes all the

prophets, as well as, and especially in Shi‘i usage, the Fourteen Innocents: the

Prophet, his daughter Fatimah, and the twelve Imams, Peace be with them all.

[Tr.] 36

2. Place your life under the heading of kindness to God’s

creatures.

3. Strengthen the body, upon which the soul is mounted, with

food, clothing and shelter that is the fruit of your own labor.

4. Keep the jewel of humanity radiant with the light of faith.

5. Secure the joy of the soul by love for the truth of gnosis

(‘irfa n).

6. Quicken the flight of the spirit through the sky of gnosis

(ma‘rifa h), with constant remembrance of God, dhikr, and

perpetual contemplation of Him, fikr.

7. Illuminate the sky of the world of humanity with the light of the

intellect.

8. Do not offend the voice of conscience, and be in fear of the

moment it should abandon you in anger, rising beyond the

heavens.

9. Keep before you the repeated recommendations of the qutbs of

the eminent Ni‘matullahi Sultan ‘Alishahi Order, especially that

which has been repeatedly emphasized by this faqir’s honorable

father, to abide by the ordinances of the holy shar i‘a h of Islam.

10. Reading the book, Salih’s Advice, and the other books of

‘irfan, gnosis, prevents one from unconscious slipping, and by

studying these books keep away from instability of the self.

11. Extinguish the spark of the appearance of strife instantly, for

this kind of sobriety and wakefulness, in the view of the friends of

God, the awliya, has unending rewards.

12. Recognize that unity and convergence around the flag of Islam

is the sole bulwark of salvation in today’s world. 37

13. Protection of the family hearth, nourishing the family,

attempting to bring stability to one’s married life, and refraining

from any kind of anger, jealousy or estrangement are all

investments for one’s tranquility and bring warmth to one’s life.

14. Do not forget that service to one another is worship and

smoothes one’s daily life.

This faqir, in performance of this momentous responsibility,

which I have had no choice but to obey and carry out, desires of

each of the Ni‘matullahi Sultan ‘Alishahi brethren the complete

observance of these fourteen principles, for I see that even an

instant of slipping in the application of any of them results in the

loss of this world and the next.

And Peace be with you, and the Mercy of Allah and His

blessings.

A.H.L. 20 Rabi` al-Than i 1413

A.H.S. 26 Mehr 1371

October 18, 1992

On the occasion of the fortieth day after the passing of the

Great Master Hazrat Aqa Riza ‘Alishah, may Allah raise his high

honorable station.

Faqir Hajj ‘Ali Tabandeh

Mahbub ‘Alishah

[signed and signeted] 39

II. TWELVE ADMONITIONS

121

To my brethren in faith, the fuqara of the Ni‘matullahi Sultan

‘Alishahi Order, may Allah grant them success:

The points below, which are from the subtleties and implications

of faqr and dervishhood, I offer once again as a reminder, so that

in compliance with the noble order, (…and remind, the Reminder

profits the believers,)

God willing, it may be of profit.

The spiritual expectations which the way of faqr and

dervishhood has of its wayfarers are:

1. Be a guard over the trust of the faqr and dervishhood God

has given you for safe keeping, and by excellent words, actions

and thoughts, try to be worthy of the appellations of faqr and

dervishhood, for each of your wrong deeds is an embarassment to

this faqir.

2. Make the scale of your behavior the epitome of the

instructions of faqr and dervishhood, which is service to God,

kindness to people and ministry to the brethren, and make your

deeds accord with this.

3. Do not sell the jewel of faqr and dervishhood for a small price

so that you suffer loss. The jeweler knows the value of the jewel.

If you are not a jeweler, know that the price of this jewel is joining

the Friend.

4. The subtlety of faqr and dervishhood cannot be brought to the

tongue, and speech is not the way to its truth. Do not break the

Delivered by Hazrat Mahbub ‘Alishah on the occasion of Ashura 1416/1995.

(51:55). 40

sanctity of the heart by talk and do not say anything that may

result in undermining the states (ahwa l) of others.

5. The enemy of faqr and dervishhood is the devil of the self,

which appears in various forms. Do not be taken in by the

deceptive ploting of the self, for it is possible that it may take on

the appearance of being pleasing to God.

6. What is expected by faqr and dervishhood from those who

have found its way is nothing but the performance of the

responsibilities of the faith. Every eye that looks for anything else

in this way is due to a blind heart.

7. Do not trample the blessing of faqr and dervishhood with

egotism and conceit, for the grief of this ingratitude brings pain to

the hearts of the great men of religion.

8. The world of faqr and dervishhood is just giving the retreat of

the heart to the Beloved. Those who pursue ease and who are

alien to this suffering are not fellow travellers with this faqir.

9. Do not break the goblet of honor of faqr and dervishhood

with the stone of greed and neglect, and do not purchase for

yourself the black heart of breaking the covenant.

10. The success of service in the world of faqr and dervishhood

is itself a spiritual reward. Seeking compensation is a poisonous

neglect.

Do not be a servant for a wage like a beggar,

For the Friend has His own way of training servants.

11. Do not take captive the freedom of faqr and dervishhood by

envy of the world and yearning for the afterlife. Do not want

anything from the Friend but Himself.

A couplet from the Divan of Hafiî. [Tr.] 41

There must be three partings in the clothing of faqr:

Parting from the world, parting from the other world, and

parting from parting.

12. The destination of faqr and dervishhood requires a firm will.

Accept the difficulties of the way, even if it costs your life, by the

mount of yearning for union,

and expect your heart to open, for

dispair and hopelessness are infidelity.

I expect all the brothers and sisters in faith to meditate on these

points and to look upon them with the eye of the heart, and to

prepare their provisions for the way, and not to be negligent, so

that:

If anyone is home, even a single word will suffice.

And Peace be with you, and the Mercy of Allah and His

blessings.

‘Ashura Husayni A.H.L. 1416

Corresponding to A.H.S. 19 Khordad 1374

[9 June 1995]

Faqir Hajj ‘Ali Tabandeh

Mahbub ‘Alisha h

[signed and signeted]

A couplet attributed to Shah Ni‘matullah Wali. [Tr.]

This alludes to a hadith according to which the Prophet (s) said,

“…yearning is my mount…”. [Tr.]

A famous Persian proverb originally part of a couplet by ‘Izz al-Din

Mahmud Kashani. [Tr.] 43

III. SEVEN REMINDERS

121

My brethren,

This is the third reminder of this faqir to the wayfarers of the

Ni‘matullahi Sultan ‘Alishahi Order. What does the repetition of

words and advice in the world of faqr show? A blind heart or

inattention to the advisor?

1. To continue negligence in the way of faqr is ingratitude for its

blessing, which is irreplaceable, and to repeat negligence is an

obstacle to mercy. Who does not know what will happen

eventually to one who closes his eyes to the lamp of the leader of

the caravan?

2. The instructors of faqr , like all gardeners, plant the sapling of

faith, and care for it until its flowers can be picked. They think of

nothing but this.

3. Gardeners water. By their ability to absorb through their roots

the flowers also should pay heed to the sufferings of the gardener.

Do our worldly desires not trample the sufferings of the gardener?

4. The gardener is commanded to garden, and insight and

knowledge of this have been given to him. It is not fair to request

something of him that is not his duty. How excellent the (Prophet)

has said, “You are better aware of your worldly affairs than I.”

This epistle was written by Hazrat Mahbub ‘Alishah in February 1996, in

the form of the sacred number of seven admonitions, and like the previous

one, is in a beautiful Persian prose style. 44

5. The seed of a plant that is not planted in the ground still has

the capacity to be planted and nourished; however, if it is planted

in the ground, but is not nourished, the earth will rot it and

destroy it.

6. Who does not know what fate lies ahead for the corrupted

seed and the withered tree. Can it be planted in another field?

Seeds are not sown in planted ground. Unless the heart is purified

of the love of the world, it will not become the place for the love

of mawla.

7. The world is the farm for the other world.

I wonder at those

who, while they know that if they nourish the seed of faith with

the water of love, and train it with righteous works, it will grow

from the depths of the earth to the summit of the sky, and that one

seed will produce between one hundred and seven hundred fruits,

yet fall short and prevent its growth with the brambles of

negligence.

Finally, I hope that those who have come close to this order for

the sake of wealth or position or a comfortable life will take a

good look at their own selves and will not blacken their report

cards any more, and that they may know that their sufferings are

worthless and that they cause trouble for the gardener.

It is as plain as day from the seed We planted

That we are the damned, not the folk of heaven.

The word mawla is derived from wali, meaning friend or guardian, and is

used to designate the Lord, Master, and especially Imam ‘Ali. [Tr.]

This is a hadith attributed to the Prophet (s). [Tr.]

This refers to the following verse of the Qur’an: (The similitude of those

who spend their wealth in the path of God is the similitude of a grain of corn

that grows seven ears, in each ear of which are a hundred grains; and verily

God gives manifold increase to whosoever He wills, and God is omniscient,

all knowing.) (2:261). [Tr.]

This is a couplet from Sa‘di. [Tr.] 45

‘Ayd Fitr A.H.L. 1416

Faqir Hajj ‘Ali Tabandeh Mahbub ‘Alisha h

[signed and signeted] 47

IV. FIVE DIRECTIVES

121

7 Ramazan 1417

28 Day 1375

17 January 1997

In the Name of God, the Creator of the soul,

The Sage, Creator of speech in language.

Dear Brethren,

Upon the passing of our great Master (Mawla) Hazrat

Mahbub ‘Alishah, we have all become saddened. May God grant

us the success of being patient and bearing the pain of separation,

and may the spirit of that great man find joy and be pleased with

us. We beseech the Glorious God that this paltry speck may be

successful in the performance of the duties which the great master

has assigned to this humble man, and in order to comply with this

request, I beg the prayers of you, my brethren, for help and

intercession.

The practical instructions that have been written in the epistle,

Salih’s Advice, and also the decrees of the past great masters, are

to be read repeatedly, referred to constantly and put into practice.

In this way, God will be pleased with you, and the success of this

humble man will be secured. For the time being, I will repeat some

points that have been mentioned.

(1) Be extremely careful with regard to the observance of

Islamic hija b

for women, which is a necessary condition for

This proclamation was written on the occasion of the passing away of Hazrat

Mahbub ‘Alishah by his successor, Hazrat Majdhub ‘Alishah.

The Arabic word hijab literally means ‘cover’; the requirement to observe

modesty in dress according to Islamic Law, such that in the presence of those

ð48

individual and social chastity, and likewise the observance of

taqwa (God-wariness) among the men.

(2) As you know, now more than one hundred years have

passed since the use of illicit drugs was first prohibited by the

Martyr Hazrat Sultan ‘Alishah, so that the initiation of addicts is

not even allowed, and his successors have repeatedly emphasized

and renewed this prohibition in the same manner. If, God forbid, a

brother or sister has even the slightest addiction, he or she is to

repent before God and beseech Him for resolution and will to quit.

And since this sort of addiction impairs, and may destroy, one’s

reason, until one’s repentance has been accepted and one has quit

the addiction, one should not be present in the sessions of the

fuqar a, and before that one may be present only once in a while

when one is sober minded, as is alluded to in the aya h of the

Qur’an: (Do not approach the prayer while you are intoxicated)

(4:43).

(3) The responsibilities appointed by the sacred religion have

been implicitly divided into three kinds by the high ranking ‘urafa:

i. Precepts of the shar i‘ah which must be obtained by taqlid

(imitation) from a completely qualified mujtahid (expert in Islamic

law); and the discernment of such a marja‘

is the duty of every

responsible person himself.

ii. Precepts of the tariqa h which are to be obtained from the

current Master, and instruction in gnosis (‘irfa n) is also to be

found in the books of the great gnostics (‘urafa).

outside her immediate family, a woman’s body is to be entirely covered except

for the face, hands and feet. [Tr.]

The word marja‘ literally means “source” and is used for an expert

(mujtahid) in matters pertaining to shar i‘a h authorized to serve as a model of

imitation (taqlid) for non-experts. [Tr.] 49

iii. Personal precepts to be discerned by the person himself, in

the sense that God, the Exalted, wants the spiritual powers of His

servants to be put into practice, and to be exalted, and since He,

the Sublime, has bestowed them, it becomes a duty that aside from

the two areas mentioned above one should personally discover

one’s responsibilities by one’s own religious thinking and

reasoning.

(4) Thus, interference in and expressing views about social

affairs is outside the scope of tariqa h and the fuqar a should not

expect instructions in such regards from the authorities of the

Order. One’s works and intentions are to be made pure for the

sake of Allah, and one’s own responsibilities are to be discovered.

The authorities of the Order will not express views on such

questions so that it is not imagined that these are duties of

tariqa h. This same manner and absence of interference in social

questions, as in the past, will be maintained.

(5) We should learn the observation of social order and

respect and obedience with regard to the law from Socrates in

history. Observance of the laws of the community is respect for

oneself and for others. Pay attention to this important issue.

Pray for me,

Nur ‘Ali Tabandeh Majdhub ‘Alishah

[signature] 51

The Qutbs of the

Ni‘matullahi Sultan ‘Alishahi Order

The Prophet Muhammad ibn ‘Abdullah

Imam ‘Ali ibn Abi Ìalib

Imam Hasan ibn ‘Ali

Imam Husayn ibn ‘Ali

Imam ‘Ali ibn Husayn, Zayn al-‘Abidin

Imam Muhammad ibn ‘Ali al-Baqir

Imam Ja‘far ibn Muhammad al-Sadiq

Imam Musa ibn Ja‘far al-Kaîim

Imam ‘Ali ibn Musa al-Riza

Imam Muhammad ibn ‘Ali al-Jawad

Imam ‘Ali ibn Muhammad al-Naqi

Imam ‘Hasan ibn ‘Ali al-‘Askari

Imam Hujjat ibn al-Hasan al-Mahdi

Shaykh of Shaykhs Ma‘ruf Karkhi

Shaykh of Shaykhs Sari Saqati

Shaykh of Shaykhs Abu al-Qasim Junayd

Shaykh Abu ‘Ali Rudbari

Shaykh Abu ‘Ali al-Katib

Shaykh Abu ‘Umran al-Maghribi

Shaykh Abu al-Qasim Gurkani

Shaykh Abu Bakr al-Nassaj Ìusi

Shaykh Ahmad Ghazali

Shaykh Abu al-Fazl Baghdadi

Shaykh Abu al-Barakat

Shaykh Abu Mas‘ud al-Andalusi

Shaykh Abu Madyan al-Maghribi

Shaykh Abu Sa‘id al-Sa‘idi Abu al-Futuh

Shaykh Kamal al-Din al-Kufi

Shaykh Abu Bakr Salih Barbari

Shaykh ‘Abdullah Yafi‘i

Shah Ni‘matullah Wali

Shah Khalilullah I

Shah Muhibbullah I 52

Shah ‘Atiyatullah I

Shah Khalilullah II

Shah Shams al-Din Muhammad I

Shah Muhibbullah II

Shah Shams al-Din Muhammad II

Shah Kamal al-Din ‘Atiyatullah II

Shah Shams al-Din Muhammad III

Shaykh Mahmud Deccani

Shaykh Shams al-Din Deccani

Hazrat Riza ‘Alishah Deccani

Shaykh of Shaykhs Ma‘sum ‘Alishah Deccani

Shaykh of Shaykhs Nur ‘Alishah I

Hazrat Husayn ‘Alishah Isfahani

Hazrat Majdhub ‘Alishah Hamedani

Hazrat Zayn al-‘Abidin Shirvani Mast ‘Alishah

Hazrat Rahmat ‘Alishah Shirazi

Hazrat Muhammad Kazim Sa‘adat ‘Alishah

Hazrat Hajj Mulla Sultan ‘Alishah Gunabadi

Hazrat Hajj Mulla ‘Ali Nur ‘Alishah II

Hazrat Hajj Muhammad Hasan Salih ‘Alishah

Hazrat Hajj Sultan Husayn Tabandeh Riza ‘Alishah

Hazrat Hajj ‘Ali Tabandeh Mahbub ‘Alishah

Hazrat Hajj Dr. Nur ‘Ali Tabandeh Majdhub ‘Alishah

Source : Sufism.ir

Majzooban-e Noor

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