The name of his Holiness the Purest Branch was Mihdí, and at the time of his ascension he was in his eighteenth year. The Leaves, or daughters, of the Blessed Beauty were three in number: the Greatest Holy Leaf, Furúghíyyih Khánum,1 and Ṣamadíyyih Khánum.2 The Greatest Holy Leaf was continually engaged in service to His blessed Person; nor had she an hour’s respite from her devoted labours. In the inner quarters, the Leaves were occupied with the remembrance of God, and with the exposition of questions relating to the Cause of God. Thus did the hours pass. The mother of ‘Abdu’l‑Bahá3 was throughout her life, both night and day, engaged in fervent supplication and remembrance, and occupied with the mention of God and the exposition of religious questions and of proofs in vindication of the True One.
The difference between Bahá’í and other women is that, among the other communities of the East, the women are occupied either with the management of the life of the household, or with the pursuit of pleasure and diversion. Bahá’í women, however, while concerning themselves as far as possible with the ordering of the affairs of life, devote the rest of their time to the exposition of Divine truths and mysteries.
As for the miracles that took place in the war of the children of Israel with the unbelievers, and are recorded in the Holy Bible, these have a figurative meaning and metaphorical interpretations; and yet withal the Bahá’ís do not hold the miracles of the Prophets to have been impossible of performance.
Concerning those souls who were formerly in the circle of Áqá Músá, and have now left it, this was as a result of the coercion and insistence of others. For this reason, allow no unseemly word about Áqá Músá to pass thy lips, but maintain towards him a respectful attitude. Almighty Providence will provide for those souls a source of livelihood, while they for their part must abide by the counsels of the True One and, with respect to Áqá Músá, by no means allow any word expressive of dissatisfaction to pass their lips.
Thou didst request that the questions of Áqá Mírzá Haydar-‘Alí be printed and disseminated. To print and circulate them among the Bahá’ís is permissible; but to do so outside the community is by no means permissible, for this would give rise to universal rancour and enmity. Should the friends, however, commit to memory these facts, verses, and traditions, and, in gatherings, question the ‘ulamá about them, then, the latter being unable to deliver a response, the people would become aware.
The friends must not—either with the people in general, or with the ‘ulamá—speak in a contentious fashion, but rather they should express themselves with the utmost consideration, kindness, and propriety. Nor must they allow any topic to lead to conflict and altercation, for contentious and polemical speech will never be productive of any useful result, but will rather engender rancour and enmity. Wherefore they should speak with the utmost kindness, self-effacement, humility, and lowliness, nor ever let a harsh word pass their lips, saying instead: “We have no quarrel or dispute with any group of people, nor hold them in contempt, but regard both ourselves and them as servants of the one true God. We are all the fruits of one tree, and grown from the same bough. The only difference is that some are searching for the truth, while others are calm and silent, and occupied with themselves and their own interests.”
Do thou have the Narrative4 translated into German.
It is not at present permissible to publish the treatise to the Shaykh.5
Permission is granted thee to travel with Áqá Shaykh ‘Alí-Akbar6 to Iran.