His Holiness Hajj Sheikh Mohammad Hassan Salih Ali Shah was born on the 8th Dhu’l-hajjah 1308 A.H.L. corresponding to the 24th Tir 1270 A.H.S. (1891 A.D.) in the village of Baydukht Gonabad, which was the birthplace and residence of his honorable father and grandfather, till the beginning of the year 1328 A.H. L. when his honorable grandfather was still alive he was under the training of his own father and grandfather in Baydukht and was engaged in studying sciences.
His Holiness, during his entire lifetime was engaged in the affairs of farming and cultivation, and he used to endeavor and work hard towards the improvement and development of housing and construction, farming and excavation of subterranean canals and reservoirs and to establish horticulture. Particularly, towards the development and expansion of the building and courtyard of the tomb of his esteemed grandfather Hazrat Sultan Ali Shah, who used to make serious, sincere and devoted efforts for establishing water in the aforementioned tomb, which was without water and engaged in the excavation of subterranean canals and for many years successively was serious in this endeavor, till at last finally the canals were filled with wholesome water and the water was made to enter the courtyard of the tomb and which is now currently flowing and named as the Canal of Salihabad and by the grace of God with enough plentiful water, the manifestation of which one can see around the holy tomb, and in the vast courtyard he built numerous rooms which has beautiful gardens of planted flowers and edible vegetables for the fuqara to eat during their stay at the esteemed tomb. He used to spend his esteemed time before noon in attending to agricultural affairs and meeting the Fuqara (faithful) and visitors, and in the evenings in teaching “Bayan-o-Sa’adah” (exegeses of the Koran) compiled by His Holiness Sultan Ali Shah.
After the martyrdom of his noble father in the 15th Rabi’al-awwal 1337 A. H. L. ( 1918 A.D.) he succeeded him and sat on the throne of guidance by his order and last will and testament. He began by guiding the seekers and travelers (salikan) and assisting people and looking after their affairs as well as performing other charitable deeds. He made a few journeys both inside and outside Iran including several pilgrimages to the “Holy Shrines” (at Baghdad, Karbala, and Najaf) and the sacred places in Syria and Jordan. In Rajab 1373 A. H. L. or 1332 A. H. S. (1954 A.D.), owing to a serious illness, he traveled to Tehran and by the strict orders of physicians and at the insistence of his friends and God’s approval proceeded to Switzerland for a surgical operation. After staying there in one of the hospitals for two months and a half, he returned directly to Tehran and stayed there for some time in order to gain a complete recovery. In the winter of the same year, he returned to Gunabad and thereafter made three trips for visiting the “Holly Shrines” and Mecca the blessed and Medina the radiant in 1375, 1380, and 1385 A. H. L.

In Gunabad, he would spend his time mostly in guidance of the seekers, training of the “travelers upon the Path” (salikin), aiding the needy, and performing charitable deeds such as repairing the mosques, digging subterranean canals and reservoirs. He also occupied himself with repairing the building of the sacred tomb of his honorable grandfather and constructing buildings such as hospitals and clinics for public welfare. At the same time he was busy in farming and cultivating by which means he earned his livelihood. His works for public welfare can still be found in all the villages of Gunabad where there is no place in which the traces of his charitable deeds are not seen.

In the afternoons, he would often spend his time in teaching Bayan Assa’ada (a commentary of the Holy Qur’an).

In the summer of 1345 A. H. S., he became ill several times and for some time was confined to bed; although upon the slightest sign of recovery, he would leave his bed to alleviate the anxieties of fuqara.

In the early month of Rabi’ath-thani 1386 A. H. L. (1966 A.D.), he was taken ill again but after two or three days he had apparently recovered from his illness. On Wednesday the 8th Rabi’ath-thani 1386 A. H. L. (1966 A.D.) a sudden change appeared in the condition of his health and physicians from Gunabad gave him medical treatment. In the middle of the same night, at the time of the call (adhan) to morning ritual prayer, his condition again changed and his holy spirit flew to the “Holy World” (Thursday, the 9th Rabi’ath-thani 1386 corresponding to the 6th Murdad 1345 A. H. S. and (1966 A.D.) Thus his children were left fatherless, his relatives without guardian, and the community of fuqara, shi’ites, and Muslims became mournful.

His holy body received such a glorified escorting, the like of which was quite unprecedented. He was buried next to his honorable grandfather, and so a world of gnosis (irfan) and knowledge disappeared under the dark earth (may his sacred grave be sanctified).

His Holiness had married in 1329 A. H. L. the daughter of his uncle, Mulla Muhammad Sadr al-Ulama, and left eight children including one girl. The eldest is his Eminence Hajj Sultan Husayn Tabandah, Rida ‘Ali Shah, who by his father’s decree became his vicegerent (khalifa) and successor.
His Holiness Salih Ali Shah, in Dhul-qadah 1379 AHL, appointed his distinguished son, His Holiness, Hajj Sultan Hussain Tabandeh as his successor and vicegerent (Khalifa) with the spiritual title (Reza Ali Shah), who after him in the place of his trusted father was engaged in guiding the devoted seekers.

Majzooban Noor website; Nematollahi Gonabadi Sufi Order News Site, would like to express its sincere condolences at this grievous loss to the presence of the Holy Great Qutb of Nematollahi Gonabadi Order, His Holinessa Haj Dr.Noor Ali Tabandeh, “MajzoobAliShah” and all the brothers and sisters in faith.

A SUMMARY OF THE FAITHFUL’S ATTRIBUTES (OF SALIH’S ADVICE)

By His Holiness
Hajj Sheikh Mohammad Hassan Salih Ali Shah
The Qutbs of the Ni’matullahi Sultan ‘Ali Shahi Gunabadi Order

In the name of Allah, the Merciful, the Compassionate.
And He who befriends the Righteous

… In conclusion, in order that the attention of the reader may be increased, I shall write, as a summary of what has been written so far, the attributes and morals of a true believer – who is more rare than the “red sulphur” (Kibrit –i ahmar) – all of which are taken from the words of God, the Prophet, His Eminence Master of Masters (peace be upon them). In this case repetition is desirable both for emphasizing and for reminding.

A believer wishes for God and seeks God. He has pure intention, a humble heart, and a submissive body. He does not stretch his foot away from the Path, nor does he slip from it. His friendship is immaculate and his deeds are free from deceit. He attends to himself, not to others. He fears only his own self, and others are safe from him. His observance is out of knowledge, his only benefit is to receive a lesson; his silence is that of wisdom; and his words are those of truth. He has knowledge coupled with patience, wisdom with steadfastness, forgiveness with power, and bravery with kindness and mildness. He feels happy when he does well to others, feels remorse for his wrongdoing, and fears his own self. He weighs up the consequences of an action, withstands hardships, and seeks assistance, in any state and act, in patience and prayer.
He is ready for death and prepares himself and makes provision for it. He does not waste his precious life but spends it in doing good, and advises others to do well. His modesty overcomes lust; his forgiveness overcomes anger; his friendliness overcomes enmity; and his contentment overcomes greed.
He dresses as people do, and lives among them but does not attach his heart to them. He hastens to render servitude to God and does not put off until tomorrow what he can do today. He is moderate in worldly affairs, and keeps himself away from sin. He does not harm anybody, does well to anyone who has done him wrong, re-embraces anyone who has broken off relations with him, and forgives anyone who has deprived him [of his rights].
He does not beg for anything from others and does not reject their requests. He does not supplicate anyone for anything except He who is free from want, and fulfils the need of the needy. He does not ask for justice but he himself exercises it. He keeps himself from making errors, always admits himself guilty, and forgives other’s errors. He is an enemy of oppression and a friend to the oppressed. He is not offended by the coldness of others.
He does not find fault with others, accepts people’s excuses, and conceals their faults. He does not rejoice at other people’s flattering him and does not grieve over their slandering him. He sympathizes with the Faithful, that is to say, he feels glad about their happiness and sad about their troubles, and tries to find, if he can, a way to help them and to make their hearts happy; otherwise, he asks God for help. He wishes for others whatever he wishes for himself and considers good for them whatever he considers good for himself. He does not get impatient with a believer but gives advice to him in private, and wishes him well both secretly and openly.
He does not become happy when the world favors him, nor does he become sad when the favor is withdrawn. He strengthens his resolution, does not adopt bad habits, does not repeat his mistakes, does not answer unless he is asked; and, when speaking, he speaks briefly and weighs up his words, and his deeds bear witness to his words.
He does not fail in the management of his life. He refrains from deceit, hypocrisy, and telling lies. He does not think highly of himself and does not look down on others. He does not upbraid others, nor does he dispute with them. He does not spend too much of his time with women, but is kind to them and pleases them. He tries to give satisfaction to his neighbors, and does not raise his voice. He does not gossip with other people, and tries to bring about reconciliation among them. He is fair in judgement and does not treat with anyone unjustly. He does not laugh shamelessly. He does not make [undue] haste in achieving his affairs. He does not speak ill of people, honors the memory of the absent, and does not swear at anybody.
He chooses wise friends and keeps away from bad companions. He is a friend to the oppressed, vagrants, and the weak. He keeps company with the dervishes and does not prefer people’s satisfaction to God’s. He does not fail to aid others with his possessions, life, and body.
He accepts when invited and greets his friends when meeting them. He consults others about his affairs and is not disloyal to people in consultation. He does not take bribes, although it is not inadmissible to receive remuneration and get reward for his work.
Although paying attention to the contents of this summary and contrasting them with ourselves and our deeds makes us disappointed, God’s generosity is infinite and His Grace is boundless; so we should not cease from searching for these attributes, and that which cannot be totally gained, should not be totally discarded.
Although you cannot attain His union through your efforts,
Yet, strive as much as you can to search for Him.
We should endeavor to use these attributes as criteria, and judge our deeds by them. And we should consider ourselves sinful and our lives spoilt and beg most humbly for forgiveness from the One Who is free from want.
It is best that a servant for his transgressions,
Offers apologies before the Throne of God,
Although what is worthy of His dignity,
No one is able to accomplish.
I hope He may bestow upon all Friends the state of servitude and supplication, and make them successful in accomplishing that which pleases Mawla.

Baced on articles posted by Sufism.ir