This will, I hope, suffice to convince the reader that both the Ṣufi Order and the Sheykhite Sect were true forerunners of Bābism and Bahaism. He will also readily admit that, for the Ṣufis especially, the connexion with a church of so weak a historic sense was most unfortunate. It would be the best for all parties if Muslims both within and without the Ṣufi Order accepted a second home in a church (that of Abha) whose historical credentials are unexceptionable, retaining membership of the old home, so as to be able to reform from within, but superadding membership of the new. Whether this is possible on a large scale, the future must determine. It will not be possible if those who combine the old home with a new one become themselves thereby liable to persecution. It will not even be desirable unless the new-comers bring with them doctrinal (I do not say dogmatic) contributions to the common stock of Bahai truths--contributions of those things for which alone in their hearts the immigrant Muslim brothers infinitely care. It will be asked, What are, to a Muslim, and especially to a Shi'ite Muslim, infinitely precious things? I will try to answer this question. First of all, in time of trouble, the Muslim certainly values as a 'pearl of great price' the Mercifulness and Compassion of God. Those who believingly read the Ḳur'an or recite the opening prayer, and above all, those who pass through deep waters, cannot do otherwise. No doubt the strict justice of God, corresponding to and limited by His compassion, is also a true jewel. We may admit that the judicial severity of Allah has received rather too much stress; still there must be occasions on which, from earthly caricatures of justice pious Muslims flee for refuge in their thoughts to the One Just Judge. Indeed, the great final Judgment is, to a good Muslim, a much stronger incentive to holiness than the sensuous descriptions of Paradise, which indeed he will probably interpret symbolically. The true Muslim will be charitable even to the lower animals. [Footnote: Nicholson, _The Mystics of Islam_, p. 108.] Neither poor-law nor Society for the Protection of Animals is required in Muslim countries. How soon organizations arose for the care of the sick, and, in war-time, of the wounded, it would be difficult to say; for Buddhists and Hindus were of course earlier in the field than Muslims, inheriting as they did an older moral culture. In the Muslim world, however, the twelfth century saw the rise of the Kadirite Order, with its philanthropic procedure. [Footnote: D. S. Margoliouth, _Mohammedanism_, pp. 211-212.] Into the ideal of man, as conceived by our Muslim brothers, there must therefore enter the feature of mercifulness. We cannot help sympathizing with this, even though we think Abdul Baha's ideal richer and nobler than any as yet conceived by any Muslim saint.