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

Zaynu’l-Muqarrabín was in deep thoughts and confused about what he had experienced. His state of confusion was visible to others. Through a friend he was informed that there is a person who has more information about this new faith. Zaynu’l-Muqarrabín was interested and together with a trusted friend, they secretly went on foot to meet this person.

The conversations they had with this person were about knowing God and various interpretations of different traditions but not directly about proofs of the new faith. However, their host said something that agreed with Zaynu’l-Muqarrabín very much.

He said that if a person meditates and reflects with a fair judgment on two matters, he would easily understand them. One is the reason for believing in a religion and the proofs of the truth of the religion. If one sees the same reasons, signs and proofs in the next Manifestation, he has to accept the new religion. The second concerns why people deny a new religion. Every Prophet has informed their own people of the coming of the next One, He has given them signs but still they have not believed. Why have they not only denied the new Manifestation but also persecuted Him. If one reflects on this matter with a fair mind, one will readily see that the reason for rejection has been lack of understanding of the meaning of the Words of the Prophets of God regarding the next Manifestation. They have not understood the meaning of the Word of God and the religious leaders have interpreted the Word of God in accordance with their own wishes, needs and interest. The people have not understood the Words and followed the Ulamas whose expectations were not fulfilled. When one understands this it becomes clear that when the signs are not seen, it is a limitation of ones interpretation and rather than the proof being unfulfilled. If one does not understand the signs, one has to humbly ask the source, the Manifestation of God so that by His explanations, matters become clear.

Accepting the Truth

The next day, Zaynu’l-Muqarrabín, went to another meeting with Bábis. When they were there, a young man wearing clothes common for public servant entered. After a while, he asked Zaynu’l-Muqarrabín what he was seeking. Zaynu’l-Muqarrabín responded “the truth”. The meeting continued with general discussions until it was over. Upon leaving Zaynu’l-Muqarrabín and his friend were invited to come back the day after. On the day after they the meeting and found the same youth, named Mirza Sulayman, sitting at the head of the room. As time passed, Zaynu’l-Muqarrabín told his friend that these people are Bábis but we are not. We still have to honor our own obligations (referring to the Muslim evening obligatory prayer). Zaynu’l-Muqarrabín had a “muhr” (a piece of clay used to put your forehead on when praying the obligatory prayer) in his pocket that he reached for. His friend said that there is still time to midnight and that they can pray later.

Meanwhile, the owner of the house brought a piece of paper and handed it to Mirza Sulayman who took it and started to read. As he had finished reading the first verse, and started to read the second, Zaynu’l-Muqarrabín put back the “muhr” in his pocket.
Zaynu’l-Muqarrabín thought to himself that he had believed in Islam because of the verses of Quran being the proof of its validity. He said to himself that the verse he just heard was of the same source as that of the Quran. If this verse is not a holy verse, then he would have to deny the Quran. If that were the case, then Islam is in essence false and therefore what would be the meaning of saying the obligatory prayer. But if this verse is the proof, then we have to follow this new Messenger of God and what He says. Before we know what that is, we are not obliged to do say the obligatory prayer. Naturally He has come with new laws and ordinances as it is said in the Quran that He would. Logic dictates this as well. If the old laws and ordinances would not be changed, then the new faith is without power and therefore, what would be the point of a new Manifestation? Zaynu’l-Muqarrabín was convinced beyond a shadow of a doubt, of the truth of the Quran. No one has been able to produce anything like it for the past 1000 years. Now it has. Zaynu’l-Muqarrabín was thinking that, if I reject this, then I have to reject the Quran. If I accept the Quran, I have to accept this. I have no recourse than to accept this new faith. He realized that all his beliefs regarding the signs of the coming of the Qaim, were superstitious and that he had not grasped their real meaning.

Zaynu’l-Muqarrabín told the youth, Mirza Sulayman, about his dream of the Báb. Mirza Sulayman confirmed that the dream was true. He explained that the late Shaykh Ahmad talked about a tradition from Imam Sadiq, which he interpreted as the Promised One would have a line on the head. Mirza Sulayman then continued to recount that he once had the honor of being in the presence of the Báb when He was incarcerated in Mah-Ku. He said: “I saw things that would make me wonder but I restrained myself. For instance, someone came to visit the Báb and the Báb would ask of his name. I said to myself, how come the Promised One does not know the name of the person and is asking for it? Then after some hours the Báb would ask, “what did you say your name was?” I was shocked as forgetfulness is not a sign of a Manifestation. As I was in thoughts, I saw that He put down the pen that was in His hand. Then He removed his turban. I saw a line on that blessed head. As I had seen that tradition and the interpretation of Shaykh Ahmad but not the head of the Báb before, I was ashamed of my thoughts. I left the room but He called me back and told me to sit down. He then repeated the same tradition and explained that the tradition refers to the same line. I was even more ashamed.”

Zaynu’l-Muqarrabín left the village and on his way back, they stayed at the friends home. He saw someone busy with transcribing a book. He asked about the book and was told that it was about the signs of the Qaim by Shaykh Ahmad. Zaynu’l-Muqarrabín became very glad as he was curious of what Shaykh Ahmad had said about this topic. Zaynu’l-Muqarrabín had not been a Shaykhi and was therefore not acquainted with the work of Shaykh Ahmad. Zaynu’l-Muqarrabín looked at the book and as he was reading, he came across the very same tradition and interpretation about a line on the head of the Qaim.

Jináb-i-Zayn also looked for commentaries on the traditions about the Qaim being the son of the eleventh Imam, which he had referred to in his dream of the Báb. The Báb had given him the explanation that “elements of the air went to the air, and dust to dust, and water to water, fire to fire. Now I am”. However Jináb-i-Zayn had not understood what that meant. In this book, Jináb-i-Zayn read about dual station, the true or real station of Manifestations of God and the station of the body or the physical. The explanation further clarified that the physical body will decompose after its death and all its elements return to their original state, which is from dust to dust. The explanation continued to clarify the issue with the example of a tradition ascribed to Imam Jafar Sadiq (the sixth Imam). Imam Jafar Sadiq had received a question about what they would find if they opened the casket of Imam Ali. The Imam had answered that if it had been opened shortly after his death, they would find the body of Imam Ali but if it would be opened today, they would not find his body in it. Shaykh Ahmad had interpreted this to mean that there are two stations, one original and one physical. With death, the original or essence remains but the physical body will decompose. As Jináb-i-Zayn was reading these explanations, he understood the explanation he had received in his dream and everything became clear.

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