Birth Announcement from Nima & May

Dearly loved friends and family,

Our son, Zayn Maxwell Masroori, was born at 6:26 pm on October 7, 2012 at 3.24kg. Thanks to your support and prayers, he and his mother are in good health now. We are deeply honored as we reflect on the mysterious bond between Zayn and his cousin Amin Amirkia, who departed from this earthly plane a day before Zayn’s arrival. Times of transition like this make us increasingly aware of the spiritual forces that surround us and bring into sharp focus our higher purpose.

Below we share a few photos of Zayn, and some stories of Zaynu’l-Muqarrabín, after whom he is named. Many of you will also be familiar with stories of the William Sutherland Maxwell and his family, which we also welcome you to share with us.

With gratitude for your love and care,

Nima and May

Memorials of the Faithful

This distinguished man was one of the greatest of all the Báb’s companions and all the loved ones of Bahá’u’lláh. When he lived under Islám, he was already famed for his purity and holiness of life. He was talented and highly accomplished in many directions. He was the leader and spiritual exemplar of the entire population of Najaf-Ábád, and the eminent of that area showed him unbounded respect. When he spoke out, his was the deciding opinion; when he passed judgment, it took effect; for he was known to all as the standard, and the authority of last resort.

He had no sooner learned of the Báb’s Declaration than he cried out from the depths of his heart, “O our Lord! we have indeed heard the voice of one that called. He called us to the Faith—‘Believe ye on your Lord’—and we have believed.” He rid himself of all impeding veils; his doubts dispelled, he began to extol and glorify the Beauty promised from of old. In his own home, and at Iṣfahán, he became notorious for declaring far and wide that the advent of the long-desired One had come to pass. By the hypocrites, he was mocked, cursed and tormented. As for the people, “the mass, as a snake in the grass,” who had worshiped him before, now rose up to do him harm. Every day brought on a fresh cruelty, a new torment from his oppressors. He endured it all, and went on teaching with great eloquence. He remained staunch, unmoved, as their wrath increased. In his hands he held out a full cup of Divine glad tidings, offering to all who came that heady draught of the knowledge of God. He was utterly without fear, knew nothing of danger, and swiftly followed the holy path of the Lord.

After the attempt on the Sháh, however, there was no shelter anywhere; no evening, no morning, without intense affliction. And since his staying on in Najaf-Ábád at such a time was a great danger to the believers, he left there and traveled to ‘Iráq. It was during the period when the Blessed Beauty was in Kurdistán, when He had gone into seclusion and was living in the cave on Sar-Galú, that Jináb-i-Zayn arrived in Baghdád. But his hopes were dashed, his heart grieved, for all was silence: there was no word of the Cause of God, no name nor fame of it; there were no gatherings, no call was being raised. Yaḥyá, terror stricken, had vanished into some dark hiding place. Torpid, flaccid, he had made himself invisible. Try as he might, Jináb-i-Zayn could find not one soul. He met on a single occasion with His Eminence Kalím. But it was a period when great caution was being exercised by the believers, and he went on to Karbilá. He spent some time there, and occupied himself with copying out the Writings, after which he returned home to Najaf-Ábád. Here the foul persecutions and attacks of his relentless enemies could hardly be endured.

But when the Trump had been sounded a second time, he was restored to life. To the tidings of Bahá’u’lláh’s advent his soul replied; to the drum beat, “Am I not your Lord?” his heart drummed back: “Yea, verily!” Eloquently, he taught again, using both rational and historical proofs to establish that He Whom God Shall Manifest—the Promised One of the Báb—had indeed appeared. He was like refreshing waters to those who thirsted, and to seekers, a clear answer from the Concourse on high. In his writing and speaking, he was first among the righteous, in his elucidations and commentaries a mighty sign of God.

In Persia his life was in imminent peril; and since remaining at Najaf-Ábád would have stirred up the agitators and brought on riots, he hastened away to Adrianople, seeking sanctuary with God, and crying out as he went, “Lord, Lord, here am I!” Wearing the lover’s pilgrim dress, he reached the Mecca of his longing. For some time he tarried there, in the presence of Bahá’u’lláh, after which he was commanded to leave, with Jináb-i-Mírzá Ja’far-i-Yazdí, and promulgate the Faith. He returned to Persia and began to teach most eloquently, so that the glad tidings of the Lord’s advent resounded to the high heavens. In the company of Mírzá Ja’far he traveled everywhere, through cities flourishing and ruined, spreading the good news that the Blessed Beauty was now manifest.

Once again, he returned to ‘Iráq, where he was the center of every gathering, and rejoiced his hearers. At all times, he gave wise counsel; at all times he was consumed with the love of God.

When the believers were taken prisoner in ‘Iráq and banished to Mosul, Jináb-i-Zayn became their chief. He remained for some time in Mosul, a consolation to the rest, working to solve their many problems. He would kindle love in people’s hearts, and make them kind to one another. Later he asked for permission to attend upon Bahá’u’lláh; when this was granted he arrived at the Prison and had the honor of entering the presence of his Well-Beloved. He then busied himself with writing down the sacred verses, and encouraging the friends. He was love itself to the emigrants, and warmed the travelers’ hearts. He never rested for a moment, and received new grace and bounty every day, meanwhile taking down the Bahá’í Scriptures with faultless care.

From his early years till his last breath, this eminent man never failed in service to the Manifestation. After the ascension he was consumed with such grieving, such constant tears and anguish, that as the days passed by, he wasted away. He remained faithful to the Covenant, and was a close companion to this servant of the Light of the World, but he longed to rise out of this life, and awaited his departure from day to day. At last, serene and happy, rejoicing in the tidings of the Kingdom, he soared away to that mysterious land. There he was loosed from every sorrow, and in the gathering-place of splendors he was immersed in light.

Unto him be salutations and praise from the luminous Realm, and the glory of the All-Glorious from the Concourse on high, and great joy in that Kingdom which endures forever. May God provide him with an exalted station in the Abhá Paradise.

Revelation of Baha’u’llah Vol.1 p.25

Once the Tablet was written, several copies had to be made for the purpose of disseminating them among the believers. There were times in Bahá’u’lláh’s life when the outpourings of Divine Revelation were so profuse that even a number of scribes, working day and night to transcribe His Tablets, were still unable to cope with them all. Some have left to posterity volumes of compilations in their own handwritings.

Notable among these was Mullá Zaynu’l-‘Ábidín, surnamed Zaynu’l-Muqarrabín (the ornament of them that are nigh unto God) by Bahá’u’lláh. Before his conversion to the Bábí Faith, he was a learned mujtahid (doctor of Islámic law) and an outstanding figure in his native town of Najaf-Ábád. He became an ardent Bábí about the time of the imprisonment of Bahá’u’lláh in the Síyáh-Chál, and was bitterly opposed and persecuted by those very people who were once his admirers and followers. Later he travelled to Baghdád and eventually attained the presence of Bahá’u’lláh after His return from the mountains of Kurdistán. As a result of this meeting and of receiving some. Tablets from Bahá’u’lláh, his soul was transformed and attained such heights of faith and dedication that he is numbered among the outstanding Apostles of Bahá’u’lláh. After his release from a long period of exile and imprisonment in Mosul, ‘Iráq, he made his way to ‘Akká where he spent the rest of his days in Bahá’u’lláh’s service, mostly as a scribe.

He was meticulous in transcribing the Writings of Bahá’u’lláh and took great pains to ensure that they were correctly recorded. Any Tablet in the handwriting of Zaynu’l-Muqarrabín is considered accurate. He has left to posterity, in his exquisite hand, many volumes comprising most of Bahá’u’lláh’s important Tablets; today Bahá’í publications in Persian and Arabic are authenticated by comparison with these.

Another work associated with his inquisitive and brilliant mind is the book Questions and Answers by Bahá’u’lláh. Being a mujtahid and thus highly qualified in the application of Islámic laws, Zaynu’l-Muqarrabín received permission from Bahá’u’lláh to ask any questions he might have regarding the application of the laws revealed in the Kitáb-i-Aqdas. The answers given by Bahá’u’lláh provide further elucidation and expansion of His laws and this book is regarded as a supplement to the Kitáb-i-Aqdas.

The story, however brief, of the life of Zaynu’l-Muqarrabín will not be complete without referring to his great sense of humour which always cheered the believers. At times he used to make amusing remarks in the presence of Bahá’u’lláh, some of which are even recorded in certain narratives.

Revelation of Baha’u’llah Vol.2 p.335

One who rendered unique and valued services to the community was Mullá Zaynu’l-‘Ábidín, surnamed by Bahá’u’lláh Zaynu’l-Muqarrabín* (The Ornament of Those Who are Nigh). He was one of the exiles to Mosul. For about eighteen years he acted as a shepherd to the community. Under his supervision a ‘charity fund’ was established–the first fund of that kind in any Bahá’í community. His knowledge and learning, his understanding of the Faith, his intelligent and well-balanced personality, together with a delightful sense of humour, endeared him to the believers and made him the focal point of the community. Bahá’u’lláh had also instructed him in His Tablets to gather the friends together, exhort them to unity and love, encourage them to deepen in the Faith, and help them to attain heavenly qualities. He spent most of his time transcribing the Writings of Bahá’u’lláh and making them available to the friends. In particular he had to make several copies of those Tablets which were addressed to some or all of the believers in Mosul, and give each one a copy.

In the course of one of his journeys, Hájí Mírzá Haydar-‘Alí visited Mosul. These few lines extracted and translated from his narrative describe the state of the community there.

 …I attained the presence of Zaynu’l-Muqarrabín and other loved ones of God in Mosul including Áqá Mírzá Muhammad-i-Vakíl. The latter, owing to destitution, had to work as a cobbler in spite of old age…The friends in Mosul, together with the person of Zaynu’l-Muqarrabín, made one remember the days spent in Bahá’u’lláh’s holy presence in the holy city of ‘Akká. These believers were living in the utmost unity and harmony. They vied with each other in their efforts and their services. They had no desire except first, to gain the good pleasure of the Blessed Beauty, and secondly, to attain His presence.

Zaynu’l-Muqarrabín carried the weight of the community on his shoulders with great zeal and devotion until in 1885 Bahá’u’lláh advised him in a Tablet to proceed to ‘Akká provided such a move did not jeopardize the state of the community. Responding to this call, he left Mosul in 1303 A.H. (1886), and with great joy entered the presence of his Beloved. He spent the rest of his life in that holy spot.

About the same time that Zaynu’l-Muqarrabín left, Bahá’u’lláh advised the friends in Mosul to proceed towards Persia or other parts of ‘Iráq; He particularly stipulated that they should not go to the Holy Land. They were to be cautious and leave gradually and in small numbers. So the believers left Mosul and it ceased to be a Bahá’í centre.