the Baháʼí community of Baghdad was rounded up and exiled to Mosul, among them Gawhar and her brother. Her brother wrote a number of times asking Baháʼu'lláh to allow them to enter Akká and finally he accepted. Brother and sister arrived in late 1870. Gawhar may have been a maid of the first wife of Baháʼu'lláh when he married her. Baháʼu'lláh and Gawhar had one daughter, Furúghíyyih who was born in ʻAkká. Both mother and daughter were declared Covenant-breakers after the death of Baháʼu'lláh. Gawhar died sometime between 1892 and 1921. Furughiyyih Relatively little is known about Furughiyyih. Furughiyyih was the daughter of Baháʼu'lláh and she was married to Siyyid Ali Afnan, the son of the Báb's brother-in-law. She, her husband and her children (in particular her eldest Nayyir), all sided with Muhammad-ʻAli, and were labelled Covenant-breakers. She bore four children: Late Hussain Effendi Afnan Nayyar Effendi Afnan Feyzi Effendi Afnan Hassan Effendi Afnan She died of cancer. Plurality of wives Baháʼu'lláh had three concurrent wives, when his religion teaches monogamy, and this has been the subject of criticism. Baháʼí teachings on gender equality and monogamy post-date Baháʼu'lláh's marriages and are understood to be evolutionary in nature, slowly leading Baháʼís away from what had been a deeply rooted cultural practice. Baháʼu'lláh married his first wife in Tehran when they both were Muslims, and he married his second wife also in Tehran, when he, his first wife, and his new wife were all Bábís and no longer Muslims. According to the laws and tradition of Islam, which Baháʼu'lláh would have been following at the time of his marriages, a man is allowed four wives. Baháʼí marriage laws were written in the Kitáb-i-Aqdas more than ten years after his last marriage. In that book he limits the number of wives to two with no concubines and states that having only one wife would be the cause of tranquility for both partners. This was later interpreted by ʻAbdu'l-Bahá that having a second wife is conditional upon treating both wives with justice and equality, and was not possible in practice, thus establishing monogamy. This interpretation is probably influenced by the equivalent reasoning of some Muslim scholars who interpret the Quran's permissive stance on polygamy - restricted to 4 wives - as indicated in verse 4:3 to be subject of the impossible condition of absolute justice on part of the husband. Baháʼí apologia The general