This is the fourth post in a series of posts telling the life story of Zaynu’l-Muqarrabín.

Zaynu’l-Muqarrabín was perplexed because he had questions but did not know where to find the answeres. In those days few dared to publicly say they were bábis as they were constantly persecuted and martyred. So Zaynu’l-Muqarrabín did not know of anyone who was Bábi, neither could he ask anyone if they knew any Bábis.

Zaynu’l-Muqarrabín explains the following. “In this perplexed situation with all the doors being closed and my wish [to know the truth] could not be granted, I sat in a dark room. I started to pray to God with the following words. “God, you know I am looking for the truth, and that I don’t know where to go or from whom to ask. Open a door and show me the way. Turn my anxiety to tranquility and my doubt to certitude because I have abandoned two things. One is to look at the peoples and what they say. If there are a hundred Mujtahids who unanimously deny, I cannot follow them, and if they unanimously accept, I cannot follow either because everyone has a personal responsibility. You will question me, not them. The other thing is that if I hear that the rules and ordinances of Islam has changed or been renewed, I see no reason to deny it. If He is right, then change is right and if he is not from you [God], then we don’t follow him, even if he says what the Quran says.”

Then I fell asleep. I dreamt I was sitting in a room, and the lamp was lit on the right side. Suddenly His eminence the Báb entered the room. He lowly stood up. He came in and sat near the lamp. I was seated a few step from Him. Reza [someone Zaynu’l-Muqarrabín know from his village] sat very humbly behind me. I said very humbly, what was the claim that was put forth? What was the proof of that claim? I did not see or understand. With His blessed finger, He pointed to the lamp and said; “This light being light, what reason should it present except its effulgence? This same light is its proof.”

From these words Zaynu’l-Muqarrabín understood nobody expected someone with a business background would appear with such depth in knowledge. Rather they had expected someone from an Islamic school to appear. Furthermore Zaynu’l-Muqarrabín understood that the books and verses of the Báb is the proof of His claim. Zaynu’l-Muqarrabín continues his description of that dream.

I said that our Imam has signs, referring to the tradition stating that the Promised One would have a birthmark on His cheek. He quickly put His finger towards His birthmark and said “This birthmark”. After that, He took of His turban, and a white line in the shape of a little less than a half circle was visible. I had not heard nor seen in any traditions that such a sign would be on the Promised One. However, I said, our Imam was the son of someone” referring to the expectation that the son of the eleventh Imam would appear and that the Bab was not that son. He continues; “In what way has this appeared? He said; elements of the air went to the air, and dust to dust, and water to water, fire to fire. Now I am.”

Zaynu’l-Muqarrabín had heard an interpretation of the tradition that when the Qaim appears, He would impart so much knowledge and understanding to the believers that they would not need to ask any questions. Zaynu’l-Muqarrabín asked what had happened to the meaning of this tradition that states, “God would enrich everybody out of His bounty.” The Bab then smiled and said, “nobody except one person has asked this question, and now you ask it!” The Bab then rose and pointed in the direction of Shiraz and said that a banner had been raised and a group of people has gathered to assist Him and He is joining them.

Zaynu’l-Muqarrabín suddenly woke up feeling like had been awake the whole time. He was thinking about the white line and the meaning of the reference to the four elements (air, dust, water and fire). As Zaynu’l-Muqarrabín believed what was the current understanding of his time (that the body of the holy Imams would never disintegrate or decompose) he had not considered the two stations of the Imams (physical and spiritual).