Declaration – The End of Muharram 1346 (1927-07-30)
Letter from His Eminence Haj Sheikh Muhammad Hasan Bichareh Bidokhti Gonabadi, Salih Ali Shah
to Haj Sheikh Asadollah Golpayegani Yazdegoshasb “Darvish Nasir Ali”
It is hereby acknowledged that the letter from that esteemed brother has been received. May God increase that brother’s success and affection. Regarding the faqr gatherings held on Friday and Monday nights and their structure, it is briefly stated that the purpose of assembling on Fridays and Mondays is remembrance, contemplation, and the revival of religious affairs. Especially on Fridays, which are Islamic feast days, even if the entire day is not spent in worship, some part of it should be. And indeed, the essence of worship is the refinement of the heart and the turning of the soul toward God, as He said: «اِنُّ في بَدَنِ ابنِ آدَمَ لَمُضغَةً اِذا صَلَحَت صَلَحَ البَدَن» (“Indeed, in the body of the son of Adam is a piece of flesh; if it is sound, the whole body is sound.”). This inner attention does not conflict with reading books or other activities; in fact, since the human soul is inclined toward distractions, it must initially be engaged. These very reflections aid in focusing the heart and immersing it in presence. For beginners, especially in our times, reading books and the poetry of the mystics prevents scattered conversations and promotes attention and silence. The books of the great masters—which are in fact their public letters to the believers—were intended to be read, taught, and benefited from. They are often filled with true spiritual knowledge that is worth knowing and that brings insight. Reflecting on them awakens the power of thought, and such reception, imitation, and use lead to knowledge and certainty.
Or they speak of the stations along the path and the journey toward God and the dangers involved and how to overcome them, which for the experienced are like delightful travelogues and for the seekers, companions and encouragers. Or they contain instructions for inward and outward deeds, and clarify the rules of both outer and inner dimensions, which must be known according to one's religious duty. Or they recount the states of our predecessors and great figures of the past, increasing insight, providing lessons, stirring the soul, and serving as models of devotion and aspiration. Or they describe the speaker’s spiritual states and inspirations, revealing their fervor and attraction, which encourage seekers. Or they are supplications and prayers that awaken the soul to its origin and remind the beloved of the Beloved—and so on. Thus, for those on the path of learning and spiritual journey, such books are extremely beneficial. And reading their poetry, in addition to invoking remembrance, sometimes suits the state of individuals and is effective in turning the soul toward God, especially when recited with a beautiful voice.
Gathering together has always been beloved by God and His servants, provided it is for the divine purpose, which unites and fosters love, and done with pure hearts. It should not be as تَحسَبُهُم جَميعاً و قُلوبُهُم شَتّي (“You would think they are united, but their hearts are divided.”). In gatherings, since the soul is impressionable, it is quickly influenced by others in both good and bad ways, and attentiveness arises more easily. The strong souls influence the weak, elevating them. One person of spiritual insight can transform an entire assembly. Gatherings bring blessings and goodness in both this world and the hereafter. God, in His mercy, looks upon such assemblies with favor, and the revival of religious matters becomes more feasible. Love and friendship among the brethren—which are religiously commanded—become more evident. In fact, even the act of meeting and visiting, if not for worldly motives or ulterior aims, stimulates and expresses love, which is the true foundation.
And in gatherings, responsibilities are shared, people become aware of each other's needs, help one another, and fulfill those needs. Even though it is better for one in need not to reveal it to anyone other than God and to seek help from Him—though speaking of one's situation is not necessarily against reliance on God—especially in such gatherings, it is best not to express needs if possible, and to leave matters to God, attending sincerely and purely. God willing, God will take care of their needs, for مَن جَعَلَ هَمُّهُ واحِداً کَفاهُ اللهُ سائِرِ هُمُومِهِ (“Whoever makes his concern one, God will suffice him in the rest of his worries.”). In reality, the Friday gathering and the Friday prayer—which is one of the significant Islamic obligations but cannot be held due to the absence (of the Imam)—its benefits and objectives are intended in this type of gathering.
Therefore, in faqr gatherings after prayer, in all circumstances, one must remain mindful and remember God, seek recourse through one’s spiritual guide, and recognize him as the master of the gathering. If such a state is present—even if outwardly there is silence—inner attention and the mere connection of hearts suffice to fulfill the goal. However, reading the books and poetry of the great religious masters does not contradict heart-focused presence or immersion. Rather, at every stage, one must train the soul to practice solitude in company, perceive unity in multiplicity, avoid letting one concern distract from another, and thereby collect the senses and unify the focus of attention. Reading the books of the late martyr Hazrat Sultan Ali Shah (may his secret be sanctified) and the Salehiyyah of the late Hazrat Nur Ali Shah Gharib, if done regularly, provides useful information to beginners and reminders for others. Indeed, it strengthens love and remembrance, especially since, during such moments of recollection, the mind is sharper and the impressions are more impactful, and any mistakes can be corrected through group discussions. Later, one can also read Rumi’s Mathnawi, Attar’s Kulliyat, and similar mystical writings to awaken yearning and stir the soul’s desire for seeking.
The length and location of the gathering depend on the circumstances, individuals, setting, and their states. Generally, they should gather for at least two hours at night. And if due to the situation, time, or place, it is more suitable to name the gathering a “Ruzah” (mourning ceremony), then let a perceptive preacher speak and the Ruzah be recited, and let the same meanings be conveyed under that title—this is acceptable and does no harm to the purpose.
This very letter may be read aloud at the assembly of the Brothers of Purity. Please convey my greetings to all Brothers of Purity. I pray for the success in practice and the fulfillment of duties for all. Mr. Hedayat Ali and Mr. E’tizad al-‘Ulama of Nishapur have arrived a few days ago in good health, and Mr. Sa’id al-Ashraf has been staying here for a while and is feeling a bit unwell. The rest of the brethren also send their warm regards.
And peace be upon you, and may Allah grant you success and illuminate your heart.
The humble, Muhammad Hasan