Letter – dated 24 Safar 1366 (1947-01-17)

Letter from His Holiness Haj Sheikh Mohammad Hasan Bichareh Bidokhti Gonabadi, Saleh Ali Shah
to Mr. Mir Seyyed Hasan Mir Emadi

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I respectfully submit: I pray for the well-being, success, and increasing love of that brother and all the other brothers. When it was heard that there had been a slight sadness and disagreement between some of the brethren, it was deeply troubling and more difficult to bear than anything else. Therefore, I have written this note as a reminder to be conveyed to the brothers as well, and I hope it proves effective for all.

Reconciling between believers, who are spiritual brothers, is a duty upon every believer, who should not allow discord or bitterness to persist between two brothers even at the cost of wealth. The sorrow of believers affects each other, diminishes the state of attention, remembrance, and love, and even harms worldly progress. Sometimes, it may even spread to others, causing loss in both this world and the hereafter. Such sorrow often stems from self-centeredness, worldly attachment, envy, and resentment—each a major obstacle on the path to God. It is the believer’s duty to repel these with the powerful weapons of remembrance and contemplation and the inner support of the elders. A believer must come to terms with circumstances and accept whatever comes from God with gratitude, for otherwise, mere effort and planning alone will not suffice.

He should not covet what belongs to others, but rather remain true to his word and promises. In his role as a religious brother, he should even relinquish his rightful claim for the sake of his brother’s happiness—and surely God will grant abundant recompense.

The initial act of forbearance and stepping over the ego—which eliminates bitterness and enables mutual benefit—is far better than allowing bitterness to grow, causing stagnation in both parties’ efforts, resulting in failure to achieve goals and leading to disgrace and loss of respect in the eyes of others.

In cases of conflict, each party must act justly, become their own judge, put themselves in the other’s place, and approve for the other what they would approve for themselves. They should only expect from others what they themselves are willing to give. If the other side is right, they should affirm and submit to that right with pride, and if they themselves are right, they should still forgive and apologize—which would be fitting. Through compassion and generosity, one can bind even the free as though they were servants. And if the other party does not understand at first or acts stubbornly, ultimately, through reflection and contemplation, they will become aware.

In the love and affection between believers, Divine attention is directed to both sides. In conflict, however, there is nothing but weakness and humiliation for both parties, even encouraging others to grow indifferent and delighted by their disunity. It is a pity to exchange the peace of this world and the next for such loss. Especially under current circumstances, with growing public attention, we must be even more vigilant. We should be grateful for the comfort and blessings we have—better, by God’s grace, than in past times—and we must increase our unity, mutual love, and cooperation, not make ourselves the target of criticism by insiders and outsiders alike.

Firstly, if that brother feels even the slightest bitterness toward another brother, it is commendable before God to forgive, and even to offer an apology. Let them purify their hearts with sincerity toward one another. And as for other brothers who have differences, they should, to the extent possible, resolve it through forgiveness and reconciliation, and not allow resentment to remain and grieve the spirits of the elders. I send my greetings to all the fuqara and make this sincere request and plea to everyone. I hope they will accept it, gladden this humble one, and bring themselves under the favor and grace of the Divine.