How is the relationship of Morād* and Morīd? 

Type of the relationship of Morād and Morīd is the same as it is mentioned in the holey Qurān at the story of Moses and Khizr. Moses didn’t desire book and discourse from Khizr. Khizr didn’t say to Moses to provide notebook and book either. Khizr said to Moses “Follow me till I like a mother or nursemaid advance you one by one.”
In Darvīshism society people get spiritual power from their master and Morshed and thorough him they pass unworldly universes. This action is not compulsory and obligatory as it is prescribed:
:لااکراه فی الدین “There no compulsion in religion … ” (The Throne Verse (Āyatu-l-Kursī), Sura: Al-Baqara, Ayah: 256).
It is a purely unworldly subject which worldly people couldn’t achieve it. It refers to the difference between fundamentalist religious ones and Tarīqat persuasions, discrepancy of hearing and recognition, and the distance of being and becoming. The relation of Morād and Morīd is like relation of physician and patient. Master of Hedāyat, and divine Tabīb treats those patients who have reached to the spiritual maturity. He recommends remedies to who is aware of his disease and desires cure. The man who has remained at the bustle and school, even if he is a know-it-all man he will be incapable of recognizing these topics, and in comparison with himself, he will imagine God way as a superstition. In Darvīshism the relation of Morād and Morīd isn’t the same as imitators, and Sharīat promoters’ relation with their references that to be like the relation of a specialist lawyer and a person who is unfamiliar with law, it isn’t a worldly matter. It isn’t a ground way, it is a heavenly one, rather it is a divine command which had been existed from  Ādam  to Khātam and will be continued at the same manner until the last day and humankind volition doesn’t have any interfere in its alteration. And this is the straight road and Hedāyat way.

Darvīshism society and its internal links  

 
At every group and social unit, its leader directly or indirectly is chosen by its constituent members. This selection is based on democracy principles and toward protection of the rights of that community’s people and therefore community leaders get their power, strength and political legitimacy from people and their support. But context and internal links of Darvīshism society is not from the order and type of the common societies and Darvīshism society isn’t whatever politicians think.
“The children of humanity are each other’s limbs
That shares an origin in their creator
When one limb passes its days in pain
The other limbs can’t remain easy”
Darvīshism society is a unique frame which the relation of its members is not formed based on a conventional system and discipline, but is formed based on a divine approach and a moral relation and link that roots in their soul and heart.
Every Darvīsh lives in the society like other citizens. Teacher, worker, officer, farmer, lawyer, justice, soldier… everyone has a job and somehow earns money. From intellectual and social points of view the same as other people, one has conservative thoughts and is in the right wing and one is liberal and in the left wing, one is proponent of this and one is that party and population advocate, like other people, but all of them have one communal side and specific distinction which is complying with the moral and humanity principles that they have learned from Erfān. If they are government opponents, they try to be restricted to the divine and Erfān instructions and if they are with the government, in their agreement they comply with the same instructions and make long story short, at every job and career they are restricted to the Darvīshism principles.
His Holiness Hajj Sheikh Muhammad Hasan Sāleh Ali Shāh in his worthy book of Pand-i Sāleh has mentioned: “Hand into the work and heart with Yār” Hand into the work refers to the social role and heart with Yār is the communal side of Darvīshism society. A purely moral relationship among with scattering and various populations who based on believing in God have spiritual relation with each other. Therefore if a Darvīsh is hurt or suffered at a point of his country or everywhere of the world, other Darvīshes in spite of their location, will have reaction on this and this unity isn’t from political populations’ type that people under one’s order do definite actions, but it is that emotional and moral relation which encourages them to the same reaction. A divine power in Darvīshism society lead Darvīshes encountering offenses, all of them cons and pros of the government, the left and the right wings advocates, a physician and a worker … are with each other and this is a spontaneous unworldly matter, and for encountering anyone doesn’t take order from other one. Being cons and pros of the government is an individual and personal command and doesn’t have any relationship with Darvīshism, but the moral relationship, unity, and sympathy at defending believes is apart from political stands and is exclusively an unworldly subject.   
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Standard in Darvīshism School

As it is mentioned, because Darvīshism is inner sprit of religion, like every other inner sprit that is out of the time and place, it is based on constant and invariable principles, but the point that at every time and place how would this truth and unworldliness be manifested and appeared is a variable which the period’s Valī and Qutb determines, and this itself is the most fundamental Darvīshism standard and is based on proportion of the meaning and form. Darvīshism at every period of time surely is word, act, vein and mien of Qutb of that period of time and when we mention Darvīshism School, word and act of none of Darvīshes at every spiritual state, is not Darvīshism standard and measure and because every period of time is leant on its own master, even external form of acts and words of previous saints and masters are not Darvīshism standard and measure.

Difference in vein and tactics of masters at every period of time
Monotheistic saints and masters are identical light. The truth of Imām Hasan and Imām Hosein are the same, it means that if every of these gracious masters were instead of each other’s period, at command of Īmāmat and Hedāyat they would act exactly the same as whatever that Imām had done. But Imām Hosein’s approach at the period of Īmām Hasan is not allowed and vice versa.
The Imān School at the period of Īmām Hosein is meant “Imām Hosein” and previous masters’ words and acts are standing just with permission of the present Imām. If one entered into a covenant (did Bei’at) with Īmām Hasan and this person apparently had been Mūmen and fine Shiite, but after Īmām Hasan’s departing this life and his martyrdom, the covenanted man** didn’t entered into the covenant with Imām Hosein, he didn’t named Shiite and Mūmen, and if one entered into the covenant with Imām Hosein but because of any reason his pattern was the approach of Imām Hasan, although he was Shiite but he was reactionary and fundamentalist. Fundamentalism does not belong just to a specific population and have meaning to them, rather in Darvīshism if the measure and standard wouldn’t be the master of that period of time and Sālek leans on the past, he would be fundamentalist too.

Politics and political systems and Darvīshism
What is the politics?

Politics doesn’t have an exhaustive definition. It might be said “Thinking, planning, contriving and correction in order to manage subjects, and approach of getting every goal and object is called politics. With this extensive definition, politics is boundless and substantially using this description, people at different conditions and with different intellectual and mental capacities, and various facilities and tools think and present approaches to get their objectives which is called politics, and every politics inevitably has own especial rules. But in todays’ convention of the society*** a definition within the confines of the government and people relationship has been given, and whereas these relations are used just for protecting the ruling parties by every possible means, so using this term is reminder of deceit, lie, and intrigue.     
 
What’s the meaning of being politician?

Being politician, commonly at the public mind, is synonym of objection to the governed system.
Therefore we see the people who disagree with governors are called politicians. But being politician at governors’ mind is different. Through three past decades in Iran it has been popularized that government has propagandized and infused that supportive reaction of the people from government is meant being politician and indicates society intellectual maturity. Also government doesn’t entitle the opponent politicians as politicians, and doesn’t give them any right and count them as enemies, and destructive forces and so thinks that they should be punished. This approach has been grown up to where that society managers in order to omit their opponents and every populations and individuals who their actions wouldn’t be aligned with the ruling party’s interest, utilize entitling them politicians as an accusation. So if being politician is aligned with supporting of the government it will be acceptable by the government and if it is against of the government, it won’t be acceptable and will be percept as a crime.  

Which factors would lead people to be politician?

In a lawful system, people for their mental peace and their life improvement choose some ones as the society top management, to be their representative. On these communities people trust in law and its execution, believe in representatives and their working, and confide in observation agents and especially are assured about freedom of the presses and parties. Therefore in case of facing a problem based on the social rights, they have enough freedom that voice their protest without any fear, consequently they don’t think that they should be involved in political matters and leave this matter to the representatives and experts and themselves avoid being involved in it.
But in communities which law doesn’t rule, people struggle with a veiled worriment and are fraught with lack of law and its execution and this is the most essential reason for individualism of the community members in political matters. In such a societies people intentionally or unintentionally, supporting the government or protesting it, instead of advocating a charter and a specific plan look for a savior till supporting him get their rights. So in fact being politician in these societies is consequence of mental insecurity. It means that people doubt about exist conditions and this unreliability causes them to be anxious and worry about the various social aspects.
In these societies people’s votes are not valuable and because of threat of masters of power and over legal forces, people’s elected delegates couldn’t pose the society’s likes, demands and claims. So people hesitantly look at them, and therefore people themselves carry the responsibility of delegates’ observation. They embarked on being politician and because their interests are not parallel with the government’s ones, troubles, and vital and social requirements would lead all of them to be politician. So this thought is wrong that people’s being politician is honorable. Political society is the reflection of the lawless government and insecure social conditions. This insecurity generally is followed by two opposite political attitude: a part of the society is going to be opponent and stand opposed to the government for reformation or change, and the other part for their subsistence, and protection of their interests choose to support the government, but the communal side of being politician for both of them is hidden fear and feeling of insecurity.
It is remarkable that mentioned mental insecurity more than all, is in the society’s political managers, because they in order to overcome to the fear which is consequent of this crisis, and to change the uncertain situation to the stable one, follow elimination and control politics and therefore to justify their hostile encounter, overplay the pettiest matters as the security problems, and paint everything with politics. The realm of this control and restraint is extended up to the people’s domain and they interfere in the citizens’ thought status, thinking style, religion and faith. And this is the reason of that we see today having faith in God and loving him causes fear to the government and is counted as a crime, and objecting to the one officer is meant objecting to the whole system’s organization.

It will be continued …  
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*For the meaning or concept of the specific terms and words please look at the following list.
**All of the contexts which are described to Darvīshes are applicable both for men and women.
***The society refers to the Iranian today’s society (Around three resent decades).
Expressions (Alphabetically sorted):
Āref: Shiite, Sufi, Sālek, Faqīr, Darvīsh, Morīd; Truth seeker and aspirant
Bei’at: Interring into the covenant with the period’s Īmām
Darvīsh: Shiite, Mūmen, Āref, Sufi, Sālek, Faqīr, Morīd
Darvīshism: The ideology and school in which the Qutb leads Darvīshes through moral and unworldly instructions toward Haqīqat
Erfān: Gnosis, Theosophy
Faqr: Believing in neediness and poverty beside God
Faqīr: Shiite, Mūmen, Āref, Darvīsh, Sufi, Sālek, Morīd; Someone who believes in Faqr but he might have worldly wealth and fame
Hagh: Gospel truth and could just refer to God
Haqīqat: truth
Hedāyat: Guidance, the way which through it Qutb leads Darvīshes
Īmām: Spiritual, mental and unworldly leader
Īmāmat: Divine authority for unworldly, spiritual and mental leadership
Īmām Hasan: The second Imam from Shiite’s twelve Īmāms
Īmām Hosein: The third Imam from Shiite’s twelve Īmāms
Īmān: Faith
Khātam: The last divine messenger in believes of Muslims
Khizr: Morshed of Moses and Qutb of that period of time
Ma’refat: Cognition
Morshed: Qutb, Valī, Pir, Morād; Guide
Morād: Qutb, Valī, Pir, Morshed; Desire
Morīd: Shiite, Mūmen, Āref, Darvīsh, Sufi, Sālek, Faqīr; Desirous
Mūmen: Shiite, Āref, Darvīsh, Sufi, Sālek, Faqīr, Morīd; believer, pious; an expression for the Muslim who enters into the covenant with the period’s Īmām (Do Bei’at)
Pir: Īmām, Qutb, Morshed; Saint and spiritual master
Qutb: Valī, Pir, Morād, Morshed; Spiritual, mental and unworldly leader; The Holiness Master of the Succession of Ni’matullāhī-i Gonabadī
Sālek: Shiite, Mūmen Āref, Darvīsh, Sufi, Faqīr, Morīd; Wayfarer
Sharīat: Superficial instructions of Islam which refer to dos and don’ts in actions level 
Shiism: A Muslim population who believes in Īmāmat and Velāyat
Shiite: Mūmen, Āref, Darvīsh, Sufi, Sālek, Faqīr, Morīd
Solook: Wayfaring
Sufi: Shiite, Mūmen, Āref, Darvīsh, Sālek, Faqīr, Morīd
Tabīb: Physician
Tasavof: Shiism
Tarīqat: Principal and essential instructions of Islam which refer to dos and don’ts in thought, spiritual and mental level 
Valī: Qutb, Pir, Morād, Morshed
Velāyat: Authority of divine Leader for unworldly, spiritual and mental leading and directing of Shiites
Yār: Qutb, Valī, Pir, Morād, Morshed; beloved