the story of zaynu'l-muqarrabín - reflections on the bahai writings · 2016-12-10 · the...

TheStoryofJináb-i-Zayn

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TheStoryofZaynu'l-Muqarrabín

Introduction

Mulla Zaynu'l-'Abadin, given the title Zaynu'l-Muqarrabín (“Ornamentof Them thatAreNighuntoGod”),alsocalledJináb-i-Zayn,wasoneofthe foremost early believers and one of the“Apostles of Bahá’u’lláh”. ‘Abdu’l-Bahádescribedhimas“oneofthegreatestofallBab'scompanions and all the loved ones ofBaha'u'llah.” In one of His Tablets, Bahá’u’lláhrevealedthefollowing(provisionaltranslation).

OZaynu'l-Muqarrabín, the names of thosewhoare mentioned in your letters have beenmentioned by the Pen on High (Qalam-i-Ala),andthis isoutof thebounty Ihave foryou.Forinstance, if the worst kind of human wouldtoday,askyoutointercedeonhisbehalf,hewillbe forgivenandhisnamementionedeven ifheisunawareofit.

The fascinating life of Jináb-i-Zayn is recorded in Persianbut unfortunately little has beenwritten inEnglish.Toremedythisherefollowsanattempttosharethestoryof the lifeofthis eminentBaha’i, forwhile this isnot a comprehensiveaccount, it deserves tobe told.The main source of this account is the fifth volume of Masabih-i-Hidayat by `Azizu'llahSulaymani(inPersian).ThecomplementarymaterialsusedfromEnglishsourcescomefromMemorialsoftheFaithfulby‘Abdu’l-Bahá,Baha’u’llah–KingofGloryandEminentBahá’ísatthe time of Baha'u'llah by H.M. Balyuzi, The Revelation of Baha'u'llah by A. Taherzadeh,Stories from the Delight of the Hearts byMirza Haydar-Ali andNine Years in ‘Akká by Y.Afroukhteh.

BecomingconvincedofthetruthoftheQuran

Jináb-i-Zayn was born in May 1818 in one of the villages situated on the outskirts ofNajafabadintheprovinceofIsfahan.HewasborntoareligiousfamilywithhisfatherbeingaShiaMullahandtheleaderofalocalMosque.

Zaynu'l-Muqarrabín



Aswithallchildreninthosedays,Jináb-i-Zaynbelievedinanythingthathewastaughtandtoldbythereligiousleaders.Something,however,changedjustbeforeturned15yearsold.He began to feel that the instructions given by religious authorities were simply notsatisfactory.Infact,heembarkedonajourneytorationallydiscoverhisfaith.AfterreadingtheQuranseveraltimesandreflectingonitsmeaning,hecametoanepiphany.Herealizedthataperson’sfaithinareligionmustbetheresultofinnerinsightandcertitudeandnotbyfollowingacertainpersonandacceptingeverythingotherssay.Thiswasauniqueinsightasforthestandardinthosedays,eveninthesedays,wastoblindlyfollowthefaith,teachings,anddogmasoftheirforefathers.

Hearguedtohimselfthatiffollowinganotherpersonissufficientforone’sfaith,thenGodwouldnotpunishsomeonewhowasnotabeliever.Thenon-believerhadprobablyfollowedsomeperson. If followinganother isavalidproofof faith, thenhowcouldhebepunishedfornotbelieving? Jináb-i-Zaynunderstood that this lineof reasoning is faultybecause theQuran clearly states that if a person claims he did not believe because he followed hisfather,itisnotacceptedinthesightofGod.

Withthisconclusion,Jináb-i-Zaynhadanotherdifficultquestion.Whatistheexplanationorreasonfor theQuranbeingthetruth, theWordofGod?Again,hereadtheQuranseveraltimesandfinallycameacrossaversestatingthatthosewhoareindoubtaboutthevalidityoftheQuran,letthembringforthanotherSurahlikeit.Themeaningofthisverseisthatnoone except aManifestation of God can produce verses of such a kind. Reflecting on thisverse, Jináb-i-Zaynunderstoodthat ifanyoneclaimstobefromGod,theymustbeabletorevealtextsofthesamequalityasthatoftheQuran.Healsoconcludedthatsincenoonehasbeenabletodosoforthepast1260years,itisevidentthattheQuranmustbetruth.Asaresultofthisreflection,hebecameconvincedofthetruthoftheQuranastheHolyWordofGod.Healsorealizedthatifanyonewasfairintheirjudgment,theywouldreadilyaccepttheQuranastheWordofGod.

Jináb-i-Zayn also decided that he would not to follow the general sentiments and thepreachingofvariousreligiouspersons.Ratherhewouldinvestigateallmattersandfindthetruthbyhimself.Althoughhehadmadethiscommitmenttohimself,hewasstillinfluencedby the mainstream Shia doctrines and interpretations such as the concepts andinterpretationsoftheDayofJudgmentandResurrection.

FirstcontactwithBábis

In1253his fatherwentonpilgrimagebutpassedawaybeforehereachedhisdestination.Jináb-i-Zayn took over the role of being the Mullah of his father’s mosque, as wascustomary.Someyearsafterin1260,Jináb-i-ZayntraveledKarbalaandNajafonpilgrimage.Onhisway,hemetacertainMullahMomenwhowasoneofSiyyidKazmi’sdisciples.MullahMomenwishedJináb-i-ZayngoodfortuneandhealsoexpressedhisdesirethatJinab-i-ZaynwouldhavethehonorofmeetingtheExaltedSiyyid(referringtotheBáb)inKarbala.Atthat



time,someoftheBábisawaitedtheopportunitytomeettheBábinKarbalaonHiswaybackfromthepilgrimage toMeccaandMedina.However, theBáb returned to Iranbyanotherroute.

Jináb-i-Zaynmetwith someof these friends inKarbala.However, theydidnotdisclose tohim that the Báb had declared His Mission nor did they teach anything about the newreligion.NotknowingmuchaboutthisExaltedSiyyid,whenhereturnedtohishometownheaskedaMullahaboutwhathadhappenedwiththeBáb.Atthistime,hewasonlyawarethatsomeonehadclaimedtobetheQaimbutdidnotknowwho itwas,whatHehadsaidnorseenanyproofs.HeonlyknewthattheclaimoftheBábhadbeenexaminedbytheUlamabutrejectedasfalse.Jináb-i-Zayndidnotgivethemattermuchthoughtnordidhediscussitfurtherwithanyone.

In 1267 he heard that a visiting youth (Mullah Mohammad) gave sermons that werecontrarytowhatwasusuallypreachedatthemosques. Inoneinstance,hegaveasermonuntil oneof the attendants toldhim to comedown so their regularMullah could givehistraditional sermon on ablution, fasting, and similar topics. This youth told the attendant;“Pityyouthatyou inyourfiftiesyouhavestillnot learnedhowtoperformyourablutions.Whatthenaboutmoreimportantmatters?”

Jináb-i-Zayn had as the policy of allowing visitingMullahs to give sermons at hismosque.Accordingly,whenthisyouthaskedtogiveasermon,Jinab-i-Zaynagreed.Heexpectedtheyouth to give a traditional sermon of Shaykhi topics. However, the sermon was about atradition(hadith)onthedevelopmentofourinnerselves.Jináb-i-Zaynfoundthesermontobe very sweet and listened attentively. After the evening prayer, the youth gave anothersermonbutthistimeonthetopicofknowingGod.Again,Jináb-i-Zaynenjoyeditverymuch.Afterthesermon,Jináb-i-Zaynhadaconversationwiththeyouthandastheywereabouttoend their conversation, Jináb-i-Zaynasked theyouth topray forhim (aswascustomary inthosedays).

Thisyouth,MullahMuhammad,respondedwith“thebestprayer is to informyouofabigevent that you are unaware of.” Jináb-i-Zayn said, please go ahead. Mullah Muhammadcontinued: “That person whom I know to be good, you do not know.” Jináb-i-Zaynresponded: “I have no issues with anyone. Any matter that I hear, I will put it to myconsideration.IfIdeemittobetrue,Iwillacceptit.Ifnot,Iwillrejectitwithoutprotesting.”

MullahMuhammadthentoldJináb-i-ZaynthattheOneWhoseadventallarewaitingforhascome.AtthatmomentJináb-i-Zaynbecameshockedasifhehadbeenshakentothecoreofhisbeing.HebecameconfusedasifhehadlosthismentalbalanceandhismindoverflowedwithsuperstitiousthoughtsfromtraditionalShiadoctrine.

Jináb-i-Zaynasked“HOW?”Theyouthanswered,"thereisnohowHehasappeared.”Jináb-i-Zayn then said that theadventhasnumerous signs. Theyouthasked,what signsdoyouwant? Jináb-i-Zayn said that the antichrist has to surface first. The youth replied, “This istrue,hehassurfacedanditisHajiMirzaAqasi(theSadr-iAazamorprimeministerofIran)whoseeshimselfasaSufi leaderandaguidebutinreality,manipulatesboththekingandthepeople.”



Jináb-i-Zayn said that the antichrist has only one seeing an eye. The youth explained thatHajiMirzaAqasiwasjustlikethat.Hehadnotruthseeingeyeashedidnotseethetruthbuthis eye of falsehoodwaswide open. Jináb-i-Zayn continued saying that the antichristwillbringbothheavenandhell(thetraditionstatesthatthosewhofollowtheantichristwillgotohell-fireandthosewhorejecthimwillberewardedwithheaven).TheyouthsaidthatHajiMirzaAqasihadboth;theheavenwasallthevillagesandwatersourcesheownedandthehell-firewere all the fiery cannons he produced. It is related that HajiMirza Aqasi had agreatloveforcannonsandwasinthebusinessofmanufacturingmanycannons.

Inthemidstofthisconversation,Jináb-i-Zaynbecameupsetandraisedhisobjection“whatarethesewordsyouaresaying?”Theyouth,respondedbackquiteagitatedandexclaimed,“howlongwillyoubeblindedbytheveil?FortyMujtahidshavesacrificedtheirlivesinthepathoftheBábandyouhavenotawakenedstill.”

Jináb-i-Zayn was bewildered, confused and a thousand thoughts swirled in his mind. Hestartedtoreflectdeeplyonwhathehadheard.Herealizedthattheantichristmusthaveasymbolicmeaningandnotbe taken literally.TheShiadoctrinesays that theantichristhasoneblindeyeandaseeingeyeinthemiddleofhisforehead,thathewouldberidingonadonkeyso large that thedistancebetween itsears ismile long,andthateveryhairof thebodyofthedonkeyplaysadifferenttunewhenmovedbythebreezesofthewind.

Hewasthinking,whointheirrightmindwouldnametheirsonantichrist(Dajjal).Second,iftheantichristappearswithallthecharacteristicsthathavebeenascribedtohim,everyonewillreadilyidentifyhimastheantichristandrejecthim.ThisdidnotmakesensetoJináb-i-Zaynbecause,asheunderstood,thepurposeoftheantichrististofoolthepeople.So,iftheantichristwasasdescribed, thenwhowouldbe fooledor tested?Despite this realization,Jináb-i-Zaynwasstillconfused.Ononehand,hestillhadlingeringsuperstitiousbeliefsthatstoppedhimfromacceptingthenewshejusthadheard.Ontheotherhand,hehadheardsoundandreasonableevidencebutnoproofshadbeenputforward.

Beforetheyouth left fortheevening,heaskedhishoststo informhimifhehearsanyonespeakingabouthimasaBábi.NotlongafterafriendofJináb-i-Zayn,bythenameofMirzaAshraf-i-Shahid,wholaterbecameabelieverandamartyrinIsfahan,toldJináb-i-Zaynthatheoverheardsomeoneatthepublicbathreferringtotheyouth(MullahMuhammad)asaBábi.Onhearingthis,MullahMuhammadquicklyleftthevillage.

DreamoftheBáb

Jináb-i-Zaynwasperplexed.Hehadquestionsbutdidnotknowwheretofindtheanswers.In those days, as Bábiswere constantly persecuted andmartyred, few deemed itwise toproclaimtheirFaith.Jináb-i-ZayndidnotknowofanyonewhowasaBábi,neithercouldheaskanyoneiftheyknewofanyBábi.



Jináb-i-Zaynhimselfexplainedthefollowing.“Inthisperplexingsituation,withallthedoorsbeingclosedandmywish[toknowthetruth]notgranted,Isatinadarkroom.IstartedtopraytoGodsayingthefollowing.‘God,youknowIamlookingforthetruthbutdonotknowwheretogoorfromwhomtoask.Openadoorandshowmetheway.TurnmyanxietytotranquillityandmydoubttocertitudebecauseIhaveabandonedtwothings.Oneistolookatthepeoplesandwhattheysay.IfthereareahundredMujtahidswhounanimouslydeny,Icannotfollowthem,andiftheyunanimouslyaccept,IcannotfollowthemeitherbecauseIknowmypersonalresponsibility.Iwillbequestionedintheend,notthem.AnotherthingisthatifIhearthattherulesandordinancesofIslamhavechangedorbeenrenewed,Iseenoreasontodenyit.IfHeisright,thenchangeisrightandifheisnotfromyou[God],thenwewillnotfollowhim,evenifhesayswhattheQuransays.’”

“Then I fell asleep. I dreamt Iwas sitting in a room and a lampwas lit on the right side.SuddenlyHiseminencetheBábenteredtheroomandsatnearthelamp.IwasseatedafewstepsfromHim.Reza[someoneJináb-i-Zaynknewfromhisvillage]satveryhumblybehindme.Iaskedmeeklyabouttheclaimthatwasputforth.Whatwastheproofofthatclaim?Ididnotseeorunderstand.WithHisblessedfinger,Hepointedtothe lampandsaid;“Thislightbeing light,what reasonshould itpresentexcept itseffulgence?Thissame light is itsproof.”

From these words Jináb-i-Zayn understood that nobody expected someone with acommercialbackground,as theBábhad, toappearwith suchdepthofknowledge.Ratherthey had expected someone from an Islamic school to appear. Furthermore, Jináb-i-Zaynunderstood that the books and verses of the Báb are the proof of His claim. Jináb-i-Zayncontinuedhisdescriptionofthatdream.

“I said that our Imam has signs, referring to the tradition stating that the Promised OnewouldhaveabirthmarkonHischeek.HequicklyputHis fingertowardsHisbirthmarkandsaid:"thisisthebirthmark”.Afterthat,HetookoffHisturban,andawhitelineintheshapeofalittlelessthanahalfcirclewasvisible.Ihadnotheardnorseenanythinginanytraditionof such a sign to be on the Promised One. However, I said, “our Imam was the son ofsomeone.” This refers to the expectation of the physical appearance of the son of theeleventh Imam and the Báb not being that son. He continues; “In what way has thisappeared?Hesaid;elementsoftheairwenttotheair,anddusttodust,andwatertowater,firetofire.NowIam.”

Jináb-i-Zayn askedwhat had happened to themeaning of the tradition that states, “GodwouldenricheverybodyoutofHisbounty.” Jináb-i-Zaynhadunderstoodan interpretationof the tradition that when the Qaim appears, He would impart so much knowledge andunderstanding to the believers that they would not need to ask any questions. The Babsmiledandsaid,“nobodyexceptonepersonhasaskedthisquestion,andnowyouask it!”TheBab thenroseandpointed in thedirectionofShirazandsaid thatabannerhadbeenraisedandagroupofpeoplehasgatheredtoassistHimandHeisjoiningthemthere.

Jináb-i-Zaynwokeupfeelinglikehadbeenawakethewholetime.Hewasthinkingaboutthewhitelineandthemeaningofthereferencetothefourelements(air,dust,waterandfire).



AsJináb-i-Zaynbelieved,accordingtothecurrentunderstandingofhistime,thebodyoftheholy Imams would never disintegrate or decompose and he had not considered the twostationsoftheImams(physicalandspiritual).

Themeetings

Jináb-i-Zaynwasindeepthoughtandconfusedaboutwhathehadexperienced.Hisstateofconfusionwas visible toothers. Througha friend,hewas informed that there is apersonwhohasmore information about this new faith. Jináb-i-Zaynwas interested and togetherwithatrustedfriend,theysecretlywentonfoottomeetthisperson.

The conversations they had were about knowing God and various interpretations ofdifferenttraditionsbutnotdirectlyaboutproofsofthenewfaith.However,theirhostsaidsomethingthatagreedwithJináb-i-Zaynverymuch.

Hesaidthatifapersonmeditatesandreflectswithfairjudgmentontwomatters,hewouldeasilyunderstandthem.Oneisthereasonforbelievingintheproofofthetruthofreligion.Ifoneseesthesamereasons,signsandproofsinthenextManifestation,hemustacceptthenew religion. The second concerns why people deny a new Faith. Every Prophet hasinformed their own people of the coming of another Manifestation and has given themsigns,butstill,theyhavenotbelieved.TheyhavenotonlydeniedthenewManifestationbutalsopersecutedHim.Ifonereflectsonthismatterwithafairmind,onewillreadilyseethatthereasonforrejectionhasbeenthelackofunderstandingofthemeaningoftheWordsoftheProphetsofGodregarding thenextManifestation.Thesepeoplehavenotunderstoodand the religious leadershave interpreted theWordofGod inaccordancewith theirownwishes,needs,andinterest.It is,therefore,alimitationofthosewhointerpretratherthanlackofaproofsbeingfulfilled.Ifonedoesnotunderstandthesigns,onehastohumblyaskthesource,theManifestationofGodsothatbyHisexplanations,mattersbecomeclear.

AcceptingtheTruth

Thenext day, Jináb-i-Zaynwent to anothermeetingwithBábis.When theywere there, ayoungmanwearingclothescommonforapublicservantentered. Afterawhile,heaskedJináb-i-Zayn what he was seeking. Jináb-i-Zayn responded “the truth”. The meetingcontinued with general discussions until it was over. Upon leaving, Jináb-i-Zayn and hisfriendwere invited to comebackagain. Thenextday they found the sameyouth,namedMirzaSulayman,sittingattheheadoftheroom.Astimepassed,Jináb-i-Zayntoldhisfriendthat these people are Bábis but we are not.We still have to honor our own obligations(referring to theMuslimeveningobligatoryprayer). Jináb-i-Zaynhada “muhr” (apieceofclayusedtoputyourforeheadonwhenprayingduringtheobligatoryprayer)inhispocketthathereachedfor.Hisfriendsaidthatthereisstilltimetomidnightandthattheycanpraylater.



Meanwhile, theownerof thehousebroughtout apieceofpaper andhanded it toMirzaSulaymanwhotookitandstartedtoread.Ashefinishedreadingthefirstverseandstartedtoreadthesecond,Jináb-i-Zaynputthe“muhr”backinhispocket.

Jináb-i-ZaynthoughttohimselfthathehadbelievedinIslambecauseoftheversesofQuranbeingtheproofofitsvalidity.Hesaidtohimselfthattheversehejustheardwasfromthesamesourceas thatof theQuran. If thisverse isnotaholyverse, thenhewouldhave todeny theQuran. If this is the case, then Islam itself is false and then,whatwould be themeaningofsayingtheobligatoryprayer?But if thisverse isproof, thenwehaveto followthis newMessenger of God andwhat He says. Beforewe knowwhat that is,we are notobligedtosaytheobligatoryprayer.Naturally,HehascomewithnewlawsandordinancesasitisstatedintheQuran.Logicdictatesthisaswell.Iftheoldlawsandordinanceswouldnot be changed, then the new faith is without power and therefore, what would be thepointofanewManifestation?Jináb-i-Zaynwasconvincedbeyondashadowofadoubt,ofthetruthoftheQuran.Noonehadbeenabletoproduceanythinglikeitforthepast1200years.Now someonehas. Jináb-i-Zaynwas thinking that, if he rejects this, thenhehas torejecttheQuran.IfheacceptstheQuran,hehastoacceptthis.Hefoundhimselfhavingnorecourseexceptacceptingthisnewfaith.Herealizedthatallhisbeliefsregardingthesignsof the coming of the Qaim were superstitious and that he had not grasped their realmeaning.

Jináb-i-Zayn told theyouth,MirzaSulayman,abouthisdreamof theBáb.MirzaSulaymanconfirmedthatthedreamwastrue.HeexplainedthatthelateShaykhAhmadtalkedaboutatraditionfromImamSadiq,whichhe interpretedtomeanthePromisedOnewouldhavealineonthehead.MirzaSulaymanthencontinuedtorecountthatonce,hehadthehonorofbeinginthepresenceoftheBábwhenHewasincarceratedinMah-Ku.Hesaid:“Isawthingsthatwouldmakemewonderbut I restrainedmyself. For instance, someonecame tovisittheBábandtheBábwouldaskofhisname.Isaidtomyself,howcomethePromisedOnedoesnotknowthenameofthepersonandisaskingforit?ThenaftersomehourstheBábwouldask,“whatdidyousayyournamewas?”IwasshockedasforgetfulnessisnotasignofaManifestation.AsIwasinthought,IsawthatHeputdownHispen.HethenremovedHisturban.Isawalineonthatblessedhead.AsIhadseenthattraditionandtheinterpretationofShaykhAhmadbutnottheheadoftheBábbefore,Iwasashamedofmythoughts.Ileftthe room but He called me back and told me to sit down. He then repeated the sametradition and explained that the tradition refers to the same line. I was even moreashamed.”

Jináb-i-Zayn left thevillageandonhiswayback, theystayedatthefriend’shome.Hesawsomeonebusywithtranscribingabook.Heaskedaboutthebookandwastoldthat itwasabout the signs of theQaimby ShaykhAhmad. Jináb-i-Zayn became very glad, as hewascurious aboutwhat ShaykhAhmadhad said about this topic. Jináb-i-Zaynhadnot been aShaykhi and therefore, was not acquaintedwith thework of Shaykh Ahmad. Jináb-i-Zayn



looked at the book and as he was reading, he came across the same tradition andinterpretationaboutalineontheheadoftheQaim.

Jináb-i-ZaynalsolookedforcommentariesinthetraditionsabouttheQaimbeingthesonoftheeleventhImam,whichwasreferredtohisdreamoftheBáb.TheBábhadgivenhimtheexplanationthat“elementsoftheairwenttotheair,anddusttodust,andwatertowater,firetofire.NowIam”.However,Jináb-i-Zaynhadnotunderstoodwhatthatmeant. Inthisbook, Jináb-i-Zayn read about the dual station of Manifestations, about the true or realstationofManifestationsofGodandthestationofthebodyorthephysical.Theexplanationclarifiedthatthephysicalbodywilldecomposeafteritsdeathandallitselementsreturntotheiroriginalstate,whichisfromdusttodust.Theexplanationcontinuedtoclarifytheissuewiththeexampleofa traditionascribedto ImamJafarSadiq (thesixth Imam). ImamJafarSadiqhadreceivedaquestionaboutwhatwouldbefoundiftheyhadopenedthecasketofImamAli.Thereplywasthatif ithadbeenopenedshortlyafterhisdeath,theywouldfindthebodyof ImamAlibut if itwouldbeopened today, theywouldnot findhisbody in it.ShaykhAhmadhad interpreted this tomean that thereare two stations,oneoriginal andone physical. With death, the original or essence remains but the physical body willdecompose.AsJináb-i-Zaynwasreadingtheseexplanations,heunderstoodtheexplanationhehadreceivedinhisdreamandeverythingbecameclear.

FirstBurstofOppression

Jináb-i-Zaynhadreturnedhomeaftertheselife-changingevents.‘Abdu'l-Baháexplains,"Herid himself of all impending veils; his doubts dispelled, he began to extol and glorify theBeauty promised from of old. In his own home, and at Isfahan, he became notorious fordeclaringfarandwidethattheadventofthelong-desiredOnehadcometopass.”

Shortly after, Mirza Sulayman came to visit Najafabad. As was customary in those days,Mullahs, businessmen, and others from the village come together tomeet and conversewith educated visitors. Those present all agreed that Mirza Sulayman was a wise andknowledgeableperson.Someunderstood themessagehesosubtlydeliveredandbecomebelievers. However, others complained to the mayor who ordered the arrest of MirzaSulayman.Ashehadalreadyleftthevillage,Jináb-i-Zaynandsomeofthenewlyconvertedfriendswerearrestedbutreleasedafterpayingafine.

‘Abdu’l-Baháwrites further, “By thehypocrites,hewasmocked, cursedand tormented.Asforthepeople,"themass,asasnakeinthegrass,"whohadworshipedhimbefore,nowroseuptodohimharm.Everydaybroughtonafreshcruelty,anewtormentfromhisoppressors.He endured it all and went on teaching with great eloquence. He remained staunch,unmoved,astheirwrathincreased.InhishandsheheldoutafullcupofDivinegladtidings,offeringtoallwhocamethatheadydraughtoftheknowledgeofGod.Hewasutterwithoutfear,knewnothingofdanger,andswiftlyfollowedtheholypathoftheLord."



SeekingtheSuccessorofTheBáb

Jináb-i-Zayn asked some of the Bábis about the successor of the Báb. He was simplyinformed that Azal had been appointed as successor but was not given any furtherexplanations as to why. Therefore, Jináb-i-Zaynwished tomeet Azal. Rumours were thatAzalwassomewhereintheBaghdadareabutdidnotgrantanyonepermissiontovisithim.Nevertheless, Jináb-i-Zayn traveled to Baghdad in hope of being granted a visit. Uponarriving,hecouldnotfindAzal(thiswasatthetimetheBlessedBeautyhadretreatedtothemountains of Kurdistan). Having failed to find him, Jináb-i-Zayn left for Karbalawhere hemet Siyyid Muhammad-i-Isfahani. Jináb-i-Zayn notes that Siyyid Muhammad consideredhimselfafollowerofAzalandconsideredhisownstationtobeaboveotherBábis.

TurmoilinIsfahanandNajafabad

WhileJináb-i-ZaynwasinIraq,sometroublesomeeventstookplaceinhishomevillage.TheMujtahid together with some Siyyids and other village people had gone to Jináb-i-Zayn’shomeinsearchofproofofhimbeingaBábi(tofindWritingsoftheBáb).Theydidnotfindany evidence but plundered his home and destroyed his house. Some of the Bábis weretakenasprisonersandsenttoIsfahan.

TheMujtahidofNajafabadrequestedthemayor,CheraqAliKhan,toapprovetheexecutionof theBábisonthegroundsthat theywerefollowersof Jináb-i-Zayn.ThemayoraskedforJináb-i-Zayn butwas told that he had left for Baghdad. TheMujtahid proposed that theybringbackJináb-i-Zayn.However,themayordidnotagreeandsaid,“Iamverysurprisedbyyoursuggestion.YouwantustosendsomeonetoBaghdad,aplacewheretheycanopenlysaytheyareBábiswithoutbeingbothered,tobringbackJináb-i-ZaynwithoutevenknowingifheisaBábiornot?”

TheMujtahid failed to achieve his objectives but had to resolve thematter of the Bábisunderhisarrest.Asthemayordidnothelphim,hesoughttheaidoftheMullahofIsfahan.TheMullahwas convinced to issue a “fatwa” that decreed the execution of the Bábis orrather“thefollowersofJináb-i-Zayn”astheysawthem.Ithappened,however,thatataboutthesametimethe"fatwa"wasissued,themayor(CheraqAliKhan)hadbeenrelievedofhisduties and replacedby a certainHamzaMirza. TheMujtahid, therefore,went to the newmayor, seeking the fatwa to be carried out. This new mayor was not immediatelyforthcomingwith a decision andwanted to hear both sides of the argument. Two of theBábis were brought for questioning but no proof or even signs of disrespect or infidelitywerefound.Afteranotherroundofquestioning,themayorrevokedthefatwaandorderedthereleaseoftheBábis.

Jináb-i-Zayn, having failed to attain his objective in Iraq, headed back to Iran.On hiswayfromKarbala,hemetaBábiwhoinformedhimoftheeventsthathadrecentlytakenplaceinNajafabadandIsfahan.Jináb-i-Zaynrealizedthathisreturnwouldworsenthesituationforhimselfandanyoneassociatedwithhim.Realizingthis,hereturnedtoIraqandresidedneartheKazimainareaofBaghdad(theShrinesoftwoImamsinIraq).



BythistimetheBlessedBeautyhadreturnedfromHisseclusion inthemountains. Jináb-i-ZaynwasinvitedtomeetwithHimandbehonoredbybeinginHisPresenceforabouttwohours.ThiswasthefirsttimeJináb-i-ZaynsawtheBlessedBeautybuthewasnotyetawareoftheStationofBahá’u’lláh.Jináb-i-Zaynwasstill lookingforthesuccessoroftheBábandtherefore soughtBahá’u’lláhs advice.He asked that if someone is seekingAzal, shouldhepersist in tryingorwait andbepatient. TheBlessedBeauty suggestedwaiting andhavingpatience.

TeachinginNajafabadandIsfahan

Notlongafter,Jináb-i-ZaynleftBaghdadforIsfahan.InIsfahan,hemetandbecamefriendswithSiyyidMuhammad-i-Isfahani(wholaterbecametheAntichristoftheBahá'íRevelation).Jináb-i-Zayn soon noticed that something was not right with Siyyid Muhammad. Forinstance,SiyyidMuhammadwouldsaythatsometimesManifestationsofGodforgetthingsandthattheyare incapableofperformingmiracles.Furthermore,hemade itclearthatheconsideredhimselftobethehighestleadersecondtoAzal.ItwasalsoclearthathedislikedBahá’u’lláh.However,SiyyidMuhammadsoonmovedtoBaghdad.

Not long after Siyyid Muhammad left Isfahan, Jináb-i-Zayn received a Tablet fromBahá’u’lláh.ThisTabletmovedJináb-i-Zayngreatlyandhewrotebackwithsomequestions.The Blessed Beauty responded to Jináb-i-Zayn’s. Upon reading this Tablet, Jináb-i-Zaynunderstood the Station of the Blessed Beauty and as soon as he heard the news of theDeclarationoftheBaha’u’llah,heacceptedHisclaim.

MirzaHaydar-Ali,afriendofJináb-i-Zayn,tellsthefollowingstory.

“InIsfahan,IspentmostofmytimeinthepresenceofZaynu'l-Muqarrabin.Weusedtogotodistantanddesolateplacesfarfromthetumultofthetownsandvillages,justtobetogether,studytheWritings,chantprayers,anddiscusstheCauseofGod.Thesemomentsofjoykeptusalive,butwelongedtoteachandmakeHisNameknowninanywaywecould.Wetrieddifferentmethods of approach.Wewent to an Indianwho claimed to have somemedicalknowledge,andJináb-i-Zaynopenedthediscussionbysaying,

"Ifeelapainfulsensationinmyheart.Iknowofnophysicianwhocanhelpme."

"Whatisthecause?"askedthephysician.

Jináb-i-Zaynreplied,"Afewdaysago,IwaswalkingdownthestreetwhensuddenlyIbeheldastrangesight.Somepeople,heldcaptiveandhelplessinthehandsofasavagemob,werebeingtorturedandmercilesslypersecuted. Iwassodisturbedandalarmedthat,eversincethen, Ihave felt thispain inmyheart."Then Jináb-i-Zaynwentonto tell the IndiandoctorabouttheRevelationoftheBab,Histragichistory,andHisWritings.”



RenewedPersecutions

ThePlottoArresttheBábis

Notlongafter,Bahá’u’lláhinaTabletaddressedtoHiscourier(ShaykhSalman)conveyedtoJináb-i-Zaynthatheshouldnotbeafraidofthepeoplebutratherbepatient.WhenJináb-i-Zayn received thismessage the situationwas very calm in Isfahan and the reason for themessage not immediately apparent. It would not be long, however, before Jináb-i-Zaynunderstood.

Asithappened,twopersonsinNajafabadhadadisputeoverapieceofland.Theyagreedtotake the matter to Shaykh Muhammad-Baqir in Isfahan. Bahá’u’lláh later gave ShaykhMuhammad-Baqirthename“thewolf”andaddressedHisTablet“TheEpistletotheSonoftheWolf”tohisson.

TheSiyyidwhowasrepresentingoneofthepartiesinthisconflictwasanavidopponentoftheBábisandsawanopportunitytoinitiatefreshpersecutions.Usingthelegalcaseathandas thepretence,hegatheredanumberof Siyyidswhowereall ill-willedagainst theBábisand theywent together to Isfahan.While in Isfahan to discuss with ShaykhMuhammad-Baqironlegalmatters,theyraisedtheissueoftheBábisofNajafabad.TheyclaimedthatagrouphadundertheleadershipofJináb-i-Zayn,betrayedIslambybecomingBábis.

Shaykh Muhammad-Baqir did not require much convincing. He sent for the Mujtahid ofNajafabadandtogethertheywenttoMullahNasrullahwhowastheaidoftheGovernorinIsfahan (named Jalal al-Dawlih). They were granted a meeting with the Governor anddemandedthatallBábisbeexecutedandtheirpropertiesconfiscated.TheGovernoragreed.However,theyhadtofirstarresttheBábiswithoutgivingthemachancetoescapeorfleethecitysotheydevisedaplan.

They decided to call a certain number ofNajafabad inhabitants to Isfahan for tax relatedpurposes. They then composed a list consisting of the names of all the Bábis living inNajafabadmixedwithnamesofordinaryMuslims.This listwassenttoNajafabadwiththeinstructionstogatherthesepersonsandsendthemtoIsfahan.

The chief of Najafabad received the list and asked those listed to be informed about thematter.However,theindividualdeliveringthelistinsistedthattheywaituntilthenextday.Suspicions were raised and one of the persons present at this meeting informed Jináb-i-Zayn.TheyrealizedthattheywereinimminentdangerandneededtohideinthemountainsortraveltoIsfahan.

Jináb-i-Zayn felt that Isfahan was the better choice. If something would happen to themwhile hiding in themountains, no onemight ever know. Therefore, itwould be better tohideinthecity.Theretheywentandstayedatthehomeafriend.SomeBábismanagedtoescapewhileotherswerearrestedand taken to Isfahan. In Isfahan, thenameson the listwere read. Every time thenameof aBábi cameup, thewolfwould curse themand they



werearrested.Someonepresentaskedthewolfwhyheiscursingthepersonwhennothinghadbeenprovenyet.Thewolfrespondedthattheirinfidelitywasalreadyproventohim.

TheTortureoftheBábis

These Bábis met a very cruel fate. Some of them were put in prison. One of them wasexecuted on the insistence of the wolf. Two of the Bábis had their ears cut off and twootherswereseverelybeatenbysoldiers.OneoftheBábiswashungupsidedownbyhisfeet.He begged for someone to cut his head off and relieve him of the pain but no oneintervened.As this tortureof theBábiswasgoingon,newsarrivedthat theGovernorhadbeenreplaced.BeforetheGovernorlefthisoffice,hedividedtheremainingBábisintothreegroups.OnegroupofBábiswasgiventosavagevillagerswhoweretoldtheywerefreetopunishtheprisonersastheysawfit.Thesevillagerswereextremelycruel.Theytookthemback to Najafabad. Two of the prisoners had their ears cut off and were mounted on adonkey.Onehadhisnosepiercedandhadaringputin.Theseprisonerswerethenparadedinthevillagewherepeoplewouldthrowstonesatthemandhurlverbalabuses.

The second groupwas sent to Tehranwith extremely cruel soldiers.Oneof the prisonersdied on the way to Tehran from repeated beatings andmistreatment. Another died in aprisoninTehran.TherestwerereleasedaftersometimeandreturnedtoIsfahan.

ThethirdgroupofprisonersremainedintheprisonofIsfahan.Ofthisgroupthreewerelaterbeheaded.

While these events took place, Jináb-i-Zayn and his friend were hiding in Isfahan. Theofficials tried to find Jináb-i-Zaynby conducting a house search in his home inNajafabad.They found a copy of the Book of Certitude, the Bayan and some prayers and Writingstranscribed inthehandwritingofJináb-i-Zayn.Alloftheseweretakento Isfahan.Thewolfwas very disappointedwith the failure of finding Jináb-i-Zayn butwas consoled by otherswhoreassuredhimthattheywouldfindhimoncethenewGovernorwasinoffice.

LeavingIran

Rumoursspreadthattheywouldconductahouse-to-housesearchinIsfahantofindJináb-i-Zayn. The owner of the house in which Jináb-i-Zayn and his friend were hiding, becamenervousand suggested that Jináb-i-Zaynandhis friend findanotherplaceuntil the searchhadbeencompleted.ThissituationforcedJináb-i-Zaynandhisfriendtospendtimeinsomeruinsontheoutskirtsofthecity.Oncethere,theyrealizedthattheycouldnotenterthecityagain because of orders that every person entering the city must show properdocumentation. If they attempted to re-enter, they would surely be recognized andarrested.Therefore,theywenttoavillageclosebycalledDolatabad.MirzaKazim,aBahá’íand thebrotherof the two illustriousmartyrsof Isfahan (theKingand theBelovedof theMartyrs), lived in this village. They consulted him and came to a decision that the bestrecourse would be to smuggle Jináb-i-Zayn and his friend to Isfahan, probably to get



necessaryprovisionsbefore leaving. Theyentered the citybynightondonkeysanda fewdayslater,theKingofMartyrshelpedthemleaveIsfahan.HegavethemprovisionstotraveltoBaghdad (probably sometime in 1864). Jináb-i-Zaynhadnow left Iran andwouldneverreturnagain.

It is worth noting that the religious leaders of Isfahan truly hated Jináb-i-Zayn. AlthoughJináb-i-Zaynhad left Isfahanand Iran altogether, theyhadnot forgottenhim. Everyday apersonwouldstandinthemarketsquareof Isfahanandwitha loudandclearvoice,curseAbu-Bakr,Omar,Uthman(the first threeCaliphswhoareconsideredtohavegoneagainstthe last Will of Prophet Muhammad by Shia Muslims), Yazid and Shemr (they wereresponsible for theMartyrdomof ImamHusayn). At the end, hewould add, “uponMullaZaynul-Abadin,Babi-i-Najafabad,alsobeacurse”.

SojourninBaghdad

Jináb-i-Zayn arrived in Baghdad when Bahá'u'lláh was in Adrianople. During Jináb-i-Zaynssojourn inBaghdad, hemade apilgrimage to theHouseof Bahá'u'lláh. This deedpleasedBahá'u'lláhverymuch.TheBlessedBeautyrevealedaTablet inwhichHeextols thisactofpilgrimage. Bahá'u'lláh states that this deed of Jináb-i-Zayn radiates as bright as the sunamonghisotherdeeds.Bahá'u'lláhfurtherstatesthatwiththisact,allhisotherdeedswerefulfilledandacceptedintheeyesofGod.

Jináb-i-ZaynmetandintroducedMishkín-QalamtotheFaithwholaterbecameabelieverinAdrianoplewhenhemettheBlessedBeauty.Jináb-i-ZaynandMishkín-Qalamwouldlaterbeneighborsin‘Akká.

HouseofBahá’u’lláhinBaghdadafterrestorationinearly1930's.



LifeinMosul

ExtremehardshipandUnity

In1868allBahá'ís living inBaghdadwerearrestedandexiledtoMosul.Taherzadehwritesthatthese“refugeesweresubjectedtoseverehardshipsinMosul.Whentheyarrived,someof the inhabitants crowdedonto the rooftops and threw stones at them. The shopkeepersrefusedtosellthemfoodandnoonewouldgivethemshelter.IttookalongtimeforthemtosettleinMosul."

Mosul is on the path from Iran to ‘Akká and as such, all believers who had receivedpermissiontogoonpilgrimageto‘AkkátraveledviaMosul.ThesepilgrimsbroughtgiftssuchasgoodsandclothingfromBahá'u'lláhHimselftothefriendsinMosulontheirwaybacktoIran.ThefriendsinMosulwereinsuchpovertythattheBlessedBeautywishedtoalleviatesome of their difficulties. The King of Martyrs and the Beloved of Martyrs also greatlyassistedwithfinancialaid.Evenwiththisaid,thefriendslivedinutterpoverty.

Despite extreme difficulties and the scarcity of funds, the believers in Mosul had strongbondsoffriendshipandunity.Balyuziwritesthat"theBaha'isinMosul,undertheleadershipand guidance of Zaynu'l-Muqarrabin, soon became a model Baha'i community reflectingsomethingof the spirit of the '‘Akká community.”Theywereunified. Even if the situationwas very difficult, the stream of Tablets from the Blessed Beauty revealed in their honorwashedtheirheartsofallsorrows.

MirzaHaydar-Ali, as hewaspassing throughMosul, recounted that the "friends inMosul,togetherwiththepersonofJináb-i-Zayn,madeonerememberthedaysspentinBahá'u'lláh'sholypresence in theholy cityof 'Akká.Thesebelieverswere living in theutmostunityandharmony. They viedwith each other in their efforts and their services. They hadno desireexcept first, to gain the good pleasure of the Blessed Beauty, and secondly, to attain Hispresence.”

ChiefoftheMosulCommunity

Jináb-i-ZaynshoulderedtwomainresponsibilitieswhileinMosul.Firstandforemostwashisrole in maintaining the unity of the friends. If any problems arose Jináb-i-Zayn wouldmediate between the parties and remind them of who they were andwhy they were inMosul. ‘Abdu’l-Baháwrites, that “when the believerswere taken the prisoner in ‘Iráq andbanishedtoMosul,Jináb-i-Zaynbecametheirchief.HeremainedforsometimeinMosul,aconsolation to the rest, working to solve their many problems. He would kindle love inpeople’shearts,andmakethemkindtooneanother.”

Jináb-i-ZaynhadadeepunderstandingoftheFaithandcouldexplain,encourageandinspirethefriends.ItisnowonderthathewasthechiefoftheBahá’ísinMosul.Anexampleofhisunderstanding and beautiful logical reasoning is seen in one of his letters. Jináb-i-Zaynreceived amessage from a friend in Najafabad expressing the extreme difficulty of being



unitedandingoodcheerwhentheyareconstantlyunderthepressureoftheirpersecutors.HeandtheotherbelieverswerefindingitincreasinglyhardtokeeptheirfaithinGodastheAll-PowerfulwhenHewasnotseentodoinganythingtohelp.

Jináb-i-ZaynrepliedthatourlackofunderstandingdoesnotmeantheabsenceoftheWillofGod.DifficultiesandsufferingshavealwaysbeenthewaybywhichGodhaschosentoraiseHisCause.Hethenproceededtoexplainthatdisunity,doubtfulness,andanxietieshavenoplace intheheartsofthebelievers.Rathershouldthisservetostrengthentheirresolve. Ifthey fear that calamities should befall them, they should know that this cup is not foreveryone.Thisisacuponlyofferedfortheloversandpureinheartandthatitisanhonortobeofferedtheopportunitytomakeasacrifice.

Jináb-i-Zayncontinuedtosaythatwehavesolittleinformationabouteventstakingplaceinthisworld.HowcanweknowwhatishappeninginallthedivineworldsofGodwhenwearenotevenawareoftheeventsofthisworld?

HethenreferstothequestionasforwhyGodisnottakingrevengeandsaysthatGodwillnotforgiveanyman’soppressionasHehassaidintheHiddenWords.However,everythinghas itssettimeandplace.Jináb-i-Zaynasksthewriter,haveyounotreadtheLawh-i-Rais?Didnotall thatwasforetold inthatTabletcometo light?ThenJináb-i-ZaynssaysthatyoushouldnotbeinahurryforGodisinnohurry.

Inthosedayswhensomeonecommittedaninjustice,onewouldwantjusticetotakeplacequicklyastheperpetratorcouldsimplyfleethetownandneverbefoundagain.Inreferencetothislineofthinking,Jináb-i-ZaynwritesthatGodisnotworriedabouteventsslippingoutofHishands.HecandowhateverHewants,wheneverHewantsandaslongastheProofisnotconcluded,Godwillnotextendanypunishment.

Theconceptofaproofbeingconcluded (hujjat tamanshavad) refers to the idea that firstpeoplemustbegivenafairchancetounderstandtheMessageandchoose if theywishtofollow or reject it. As there aremanymisunderstandings and false information about theFaith, it isnotpossibleforpeopletofairly investigateandunderstandwhattheReligionis.Therefore,Godiswaitinguntiltheproofisconcluded.

Jináb-i-Zaynwritesthatthepunishmentwillcomeandifyouwishtoseeit,girduptheloinsofperseveranceandbepatient.Thenheremindshisfriendthathadwe(theBahá’ís)fromthebeginningobeyedanddonewhatwastheWillofGodandwhathadbeenaskedofus,thewholeworldwould have becomebelievers by now.However, the truth has not beenconcludedas thepeopleshavenotheard the truthbutbeen fedmisinformation, lies,andslander.HowcouldthepeoplerecognizetheTruthinthemidstofallthisandbepunishedfornotacceptingit?NowisthetimewhentheBahá’ísmustshowgooddeeds,besteadfastandshowpraiseworthycharacter, to serve their fellowhumanbeings so theiractionsanddeedscanbeaguidetothosewhoseekGodandtherebyprovideaconclusiveproof.



TranscribingTablets

His second responsibility was to make copies of Tablets of the Blessed Beauty. It wascommon that friends from various placeswould ask questions of the Blessed Beauty andBahá’u’lláhwouldrevealTablets inwhichtheiranswerswereprovided. Jináb-i-Zaynwouldmake one copy (transcription) for each personmentioned. As such, Balyuziwrites, “theseTabletscouldbedistributedmorewidelyandeachofthosetowhomaTabletwasaddressedcouldhaveacopy.”

LongingfortheSacredThreshold

Jináb-i-Zayn longed tobe allowed to leaveMosul and settle in ‘Akká andbe closer to theBlessedBeauty.Oneday in SeptemberorOctober of 1885, Jináb-i-Zayn received a Tabletsayingthat(provisionaltranslation):

OZayn!Your longingtoattainthePresenceoftheSacredThresholdhathbeenmentioned.God Willing, He will draw you closer to Him and grant you the best of both worlds. Ifconditionsallow,ifthebelieversofthatland[Mosul]willnotbedisunited,thejourneyiswithhappiness,andjoy,thencome.

WhenJináb-i-ZaynreceivedthisTablet,hepreparedhimselfformovingto‘Akká.Hefinallymanaged toenter thePresenceof theSacredThreshold in1303 (most likely in1886)andmoved his permanent residency to ‘Akká.He alsomanaged to have hiswife and childrenmovedto‘Akkáshortlyafter.

Notlongafter,theBlessedBeautyrevealedaTabletaddressedtothefriendsinMosul.Theyweretoldthat itwastimeforthefriendstograduallyandwithutterwisdommoveoutofMosulandfindanewhomeineitherIranorIraqbutnot inthe‘Akkáarea.Followingthis,MosulwasgraduallyemptiedofBahá’ís.

Lifein‘Akká

In‘Akká,Jináb-i-ZaynlivedontheupperfloorofthecaravanserainamedKhan-i-Avamid.Helivedtherefromuntilhepassedawayin1903.Hehadtworoomsnexttothepilgrimrooms.He lived inoneof these roomsandused theother for receivingandmeetingwith friendsandfortranscribingHolyWritings.TheKhan-i-Avamidhasabout40rooms.Familiesresidingthere would usually have two rooms. One would be used for living in and the other forstorage.Theroomswerequite largesothatthose livingtherewoulddividetheroomintothree sections. The first section, closest to the entrance, functioned like a kitchen. Themiddlesectionwouldbeforsleepingandthethirdsection, furthest inandalsocommonlyreferredtoastheheadoftheroom,wasabitelevatedandwouldbeusedaslivingroomorforhavingguests.

LivingatKhan-i-Avamidwasnoteasy.Taherzadehwritesthefollowing.



"The rooms in the Khan-i-'Avamid were damp and filthy. 'Abdu'l-Baha sold a certain giftwhichhadbeengiventoHiminBaghdadandwiththeproceedsbegantorepairtheroomsforthecompanionsofBaha'u'llah.HelefttherepairofHisownroomtothelast.Themoneyranoutandasaresult,Hisroomremainedunrepairedand inverybadcondition.Notonlywereitswallsdampbuttheroofleakedandthefloorwascoveredwithdust.Hesatandsleptonamatinthatroom.Hisbedcoverwasasheepskin.TheroomwasinfestedwithfleasandwhenHesleptunderthesheepskin,fleasgatheredandbeganbiting."

Dr.Muayyad also testifies to the inhospitable conditions of Khan-i-Avamid. Hewrites thefollowingsinhismemoirs.

“The congestion of 'Akká's fleas is well beyond the imagination of those that have notexperienced it. I recall that while in Khán-i 'Umdán [Avamid], my feet were covered withthem,muchlikewearingablackboot"and"Thesefleasarerenownedanduntilapersonhasexperienced them, one finds it hard to believe how terribly plentiful and bothersome theyare.IrememberthatonceIwalkedintoaroomandimmediatelymytwofeetwerecoveredbythemtonearmyknees,muchlikewearingapairofblacksocks."

AMasterTranscribe

Jináb-i-Zayn occupied himself with transcribing the Holy Writings. He was not only veryproductivebutalsoputgreateffortmakingsurethatthetranscriptionswereprecise.Infact,transcriptionsinthehandwritingofJináb-i-Zaynareconsideredasaccurate.Thatiswhyheisthe most eminent of transcribes of Bahá’u’lláh’sWritings.

TaherzadehwritesinthefirstvolumeofRevelationofBahá’u’lláh that, “He was meticulous in transcribingthe Writings of Bahá’u’lláh and took great pains toensure that theywere correctly recorded.Any Tabletin the handwriting of Jináb-i-Zayn is consideredaccurate. He has left to posterity, in his exquisitehand,manyvolumescomprisingmostofBaha'u'lláh'simportant Tablets; today Bahá'i publications inPersian and Arabic are authenticated by comparisonwiththese”.

Jináb-i-Zayn transcribed several volumes of the HolyWritings and put them together as a gift to theBlessedBeauty. Bahá’u’lláh kept these volumesnearwhere He sat and at times, He would use them forrecitation when He had visitors. Jináb-i-Zayn alsotranscribedacopyof“ATravellersNarrative”written

ApageofATravellersNarrativeinthehandwritingofJináb-i-Zayn.



by ‘Abdu’l-Bahá. In fact, E.G. Brown received a copy transcribed by Jináb-i-Zaynwhen hevisitedBahjíin1890.

QuestionsandAnswers

Jináb-i-ZaynwashonoredwiththetaskofaskingquestionsregardingthelawsoftheKitab-i-Aqdás. Bahá’u’lláh says (provisional translation) to Jináb-i-Zayn, “GodWilling, you will beembracedbytheBountyofGodinalltheworldsofGod.YourquestionsinMypresenceareacceptablebecausemankindwillbenefitfromthem.WehaveespeciallycommandedyoutoaskquestionsaboutthelawsandversesofGod.Wehavemadeyouasourceofgoodforthepeoplesoftheworld.”

Taherzadehexplainsthathe“beingamujtahidandthushighlyqualifiedintheapplicationofIslamic laws, Jináb-i-Zayn received permission from Bahá’u’lláh to ask any questions hemighthaveregardingtheapplicationofthelawsrevealedintheKitáb-i-Aqdás.TheanswersgivenbyBahá’u’lláhprovide furtherelucidationandexpansionofHis lawsandthisbook isregardedasasupplementtotheKitáb-i-Aqdás”.

InThePresenceoftheBlessedBeauty

During the spring, summer and parts of autumn, the Blessed Beauty would stay at theMansionofBahjí.During the restof theyear,Hewould stay in ‘Akká.TheBlessedBeautyhadadonkeythatHenamed“Barq” (meaning lightning)as itwasvery fast,andwhichHewould use when visiting the Ridván Garden, theMansion ofMazra'ih, Junayn Garden orwhentravelingbetween‘AkkáandBahjí.Aftersometime,thisdonkeydiedandanewonewas brought from Iran for the Blessed Beauty. This donkey brayedwith a bad voice andtherefore,theBlessedBeautynamedit"Rád"(meaningthunder).

While the Blessed Beauty stayed in Bahjí, Jináb-i-Zayn never requested to be grantedpermissiontovisitHim.Heneverasked.HeonlywentwheninvitedbytheBlessedBeauty.As he was so loved by the Baha’u’llah, he was invited to Bahjí quite frequently. In thepresenceof theBlessedBeautyatBahjíhespenthisdays inutter joyandblissandwouldreturnto‘Akkáwithexceedinghappinessandinspiration.

One day in 1891 the Blessed Beauty came down from theMansion in Bahji andwent toNahariya with His carriage. Among those present were Jináb-i-Zayn and Mishkín Qalam.Whentheyarrived,atentwaspitchedandtheBlessedBeautyandthefriendsstayedtherefrommorningtolateafternoon.TheBlessedBeautybeganrevealingTheEpistletotheSonof theWolf at this place. As for food at the picnic, the son of Jináb-i-Zayn recounts thefollowingstory.

“Asheephadpreviouslybeenslaughtered,butallwereworriedabouthowtheyweregoingtocookandfeedthosegatheredthere.Eventually,theygavetheresponsibilityfororganizingthecookingandpreparingthefoodtomyfather(Jináb-i-Zayn).Hecalledforcookingutensilstobebroughtfromthenearbyvillageandhebegantopreparetwosortsofkebab.Onewas



thesortknownasHusayni,butwhichfromthatdayonbecameknownasKababZayni,theother Kabab Barg. All of this was done in a spirit of joy and happiness.When it came toeating,aportionofthefoodwastakentoBahá’u’lláhanditwassaidtoHim:‘This iswhatZaynhascooked'.Hereplied: ‘Although ithasbeensometimethat IhavenotpartakenofmeatbecauseZaynhasputhimselftoalotoftrouble,Iwilltakeasmallportiontoeat.'

It is interesting to note that Jináb-i-Zayn was present when the Blessed Beauty beganrevealingtheepistletothesonofthesamewolfwhosohatedJináb-i-Zaynandtriedsohardtohavehimarrestedandlikelyexecuted.

HisSenseofHumour

Jináb-i-Zaynwasknowntobeverywitty.Heoftenusedtoremarkthat,“MysonandIalwaysfollowtwoofthelawsoftheAqdástotheletter.Ifollowthelaw‘Whensoeveryebeinvitedtoabanquetor festiveoccasion,respondwith joyandgladness.’Everytime Iaminvited, Iwillattendwithexceedingjoy.Mysonfollows‘forwereamantoreadasingleversewithjoyandradianceitwouldbebetterforhimthantoreadwithlassitudealltheHolyBooksofGod,the Help in Peril, the Self-Subsisting.’ Every time, in any meeting, they start reading thescriptures,afteroneortwominutes,heremindsthereaderthatitisenough.”

Itisreportedthatonce,HájíMírzáHaydar‘Alí,Jináb-i-ZaynandMishkínQalamwereinthepresenceoftheBlessedBeautywhenBahá’u’lláhaskedthem,“DoyouwantMetosendyoutotheAbháKingdom?”

MírzáHaydar‘Alíresponsewasinlinewithhislifephilosophythat,“IsurrendertowhateverisThyholywill.”

MishkínQalamthensaid,“No,myBeloved;IwanttobehereinThypresence.”

Jináb-i-Zayn, not really wishing to think of death and suchmatters, turned to Hájí MírzáHaydar‘Alíandsaid:“TelltheBlessedBeautythatIamhardofhearingandcan’thearHim.”

DuringtheMinistryofTheMaster

After theAscensionof theBlessedBeauty, Jináb-i-Zaynremainedfaithful to theCovenant.During theMinistry of ‘Abdu’l-Bahá, the number of pilgrims increased considerably. Yearafteryearsome70to80friendscamefromdifferentcountries,wearingdifferenttypesofclothesandspeakingamultitudeoflanguages.Itwasquitecommonthatsometenpilgrimswould be dismissed and asked to leave in themorning, and on the same evening, a newgroup of 10 or sometimes more pilgrims would enter ‘Akká. Oftentimes the Master,regardless of the season, would come to the Khan-i-Avamid and visit the pilgrims in themorning(sometimesevenbeforesunrise).Duringthesevisits,whichbroughtsomuchjoytothe friends, they would recite from the HolyWritings, pray, listen to theMaster and beblessedwithHispresence.

YounessAfroukhtehwrites in hismemoirs that, “Thepilgrimhouse [the rooms rented forthis purpose in Khan-i-Avamid] was now in a buzz: loyal and steadfast friends were



appearingfromeverydirection.Theatmosphereofloveandunityinfusedaspiritofjoyandelationintotheheartsofallthebelievers,washingawaythebitteranguishoftherenewalofincarceration.Signsofhappinessandgaietywereevidentineveryface.Attimesthepilgrimsfrom theWest and the East openly associatedwith eachother. The letters from theWestbroughtmanyhappytidings;someof themwerereadaloud inthepilgrimhouse.At timestheMaster visited thepilgrims.MirzaHaydar-'Ali, theanchorof thepilgrimhouse, sharedlovingand fatherly counselwith thenewcomers,helping them toorient themselves in thishappyparadise.Zaynu'l-Muqarrabinwasthesoulofthepilgrimhouse,whilethewonderfulMishkin-Qalambroughtdelightandcheertothehearts.”

Jináb-i-Zayn continued to serve in any capacity he could. Hewas asked by theMaster toteachArabicandBahá’íWritings to children.YounessAfroukhtehcontinues,"The childrenenjoyed quite a few benefits in their training, appropriate to the prevailing conditions ofausterityandhardshipintheMostGreatPrison.InadditiontothestudyofPersian,English,mathematicsandotherlessons,theyhadtomasteratradeorvocation.Despitearampantscarcityofallgoods,eachchildhadtohaveadesk.Traininginshoemaking,carpentry,andtailoring were more readily available to the children and therefore most of them werealreadyengagedasapprenticesinthesetrades.TheMasterpaidagreatdealofattentiontoall facetsofeducationof theyoung.Eachandeveryoneof themregardlessofageoranyother considerationwas educated under His direct and close supervision. The youngmen,some loyal to the Faith and some violators of the Covenant, also received the sameeducation.Andwhile intheirchildhoodtheyhadbeendeprivedoftheopportunitytostudyforeign languages, here they received training in Arabic, literature, calligraphy, andpenmanship. The late Mishkín-Qalam taught penmanship. Even the great Zaynul-MuqarrabinhadbeenassignedtoteachArabicandBahá'íWritings.”

Along themanyserviceshe rendered,hecontinued to transcribe theHolyWritings to theendofhislife.

‘Abdu’l-Baháwrites,“Fromhisearlyyearstillhislastbreath,thiseminentmanneverfailedinservicetotheManifestation.Aftertheascension,hewasconsumedwithsuchgrieving,suchconstant tears, and anguish, that as the days passed by, he wasted away. He remainedfaithfultotheCovenantandwasaclosecompaniontothisservantoftheLightoftheWorld,but he longed to rise out of this life and awaited his departure from day to day. At last,sereneandhappy,rejoicinginthetidingsoftheKingdom,hesoaredawaytothatmysteriousland.Therehewasloosedfromeverysorrow,andinthegathering-placeofsplendorshewasimmersedinlight."



PictureofsomebelieversinAkka.Jináb-i-Zaynisseatedinthelowerfarright.

In1321(1903),attheageof88,afterbeingbedriddenforaboutthreeweeksduetoillness,his soulwas finally released from this earthly life. Hewas and is still buried in the Bahá’íCemeteryof‘Akká.

Thattheterm“sun”hathbeenappliedtothe leadersof religion isduetotheirlofty position, their fame, and renown. Such are the universally recognizeddivines of every age, who speak with authority, and whose fame is securelyestablished. If they be in the likeness of the Sun of Truth, they will surely beaccountedasthemostexaltedofallluminaries…[Kitáb-i-Iqán]

the story of zaynu'l-muqarrabín - reflections on the bahai writings · 2016-12-10 · the...

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