There is also the idea--the realized idea--of brotherhood, a brotherhood which is simply an extension of the equality of Arabian tribesmen. There is no caste in Islam; each believer stands in the same relation to the Divine Sovereign. There may be poor, but it is the rich man's merit to relieve them. There may be slaves, but slaves and masters are religiously one, and though there are exceptions to the general kindliness of masters and mistresses, it is in East Africa that these lamentable inconsistencies are mostly found. The Muslim brothers who may join the Bahais will not find it hard to shake off their moral weaknesses, and own themselves brothers of their servants. Are we not all (they will say) sons of Adam? Lastly, there is the character of Muḥammad. Perfect he was not, but Baha'ullah was hardly quite fair to Muḥammad when (if we may trust a tradition) he referred to the Arabian prophet as a camel-driver. It is a most inadequate description. He had a 'rare beauty and sweetness of nature' to which he joined a 'social and political genius' and 'towering manhood.' [Footnote: Sister Nivedita, _The Web of Indian Life_, pp. 242, 243.] These are the chief contributions which Muslim friends and lovers will be able to make; these, the beliefs which we shall hold more firmly through our brothers' faith. Will Muslims accept as well as proffer gifts? Speaking of a Southern Morocco Christian mission, S. L. Bensusan admits that it does not make Christians out of Moors, but claims that it 'teaches the Moors to live finer lives within the limits of their own faith.' [Footnote: _Morocco_ (A. & C. Black), p. 164.] I should like to say something here about the sweetness of Muḥammad. It appears not only in his love for his first wife and benefactress, Khadijah, but in his affection for his daughter, Fatima. This affection has passed over to the Muslims, who call her very beautifully 'the Salutation of all Muslims.' The Bābis affirm that Fatima returned to life in their own great heroine.