In 1892, ` Abdu ' l-Bahá was appointed in his father's will to be his successor and head of the Bahá ' í Faith.

` Abdu ' l-Bahá was born in Tehran to an aristocratic family of the realm.

Along with his father, ` Abdu ' l-Bahá was exiled to Baghdad where the family lived for nine years.

By the age of 64 after forty years imprisonment ` Abdu ’ l-Bahá was freed by the Young Turks and he and his family began to live in relative safety.

` Abdu ' l-Bahá's given name was ` Abbás, but he preferred the title of ` Abdu ' l-Bahá ( servant of the glory of God ).

` Abdu ' l-Bahá was born in Tehran, Iran on 23 May 1844 ( 5th of Jamadiyu ' l-Avval, 1260 AH ), the eldest son of Bahá ' u ' lláh and Navváb.

As a child, ` Abdu ' l-Bahá was shaped by his father's position as a prominent Bábí.

` Abdu ’ l-Bahá had a happy and carefree childhood.

` Abdu ' l-Bahá enjoyed playing in the gardens with his younger sister whom he was very close to.

With his father's declination of the position as minister of the court ; during his young boyhood ` Abdu ’ l-Bahá witnessed his parents ' various charitable endeavours, which included converting part of the home to a hospital ward for women and children.

` Abdu ' l-Bahá received a haphazard education during his childhood.

Despite a brief spell at a traditional preparatory school at the age of seven for one year, ` Abdu ' l-Bahá received no formal education.

Years later in 1890 Edward Granville Browne described how ` Abdu ' l-Bahá was " one more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans ... scarcely be found even amongst the eloquent.

When ` Abdu ' l-Bahá was seven, he contracted tuberculosis and was expected to die.

One event that affected ` Abdu ' l-Bahá greatly during his childhood was the imprisonment of his father when ` Abdu ' l-Bahá was eight years old ; the imprisonment led to his family being reduced to poverty and being attacked in the streets by other children.

` Abdu ' l-Bahá accompanied his mother to visit Bahá ' u ' lláh who was then imprisoned in the infamous subterranean dungeon the Síyáh-Chál.

Bahá ' u ' lláh was eventually released from prison but ordered into exile, and ` Abdu ' l-Bahá then eight joined his father on the journey to Baghdad in the winter ( January to April ) of 1853.

During the journey ` Abdu ' l-Bahá suffered from frost-bite.

` Abdu ' l-Bahá was particularly close to both, and his mother took active participation in his education and upbringing.

During the two year absence of his father ` Abdu ' l-Bahá took up the duty of managing the affairs of the family, before his age of maturity ( 14 in middle-eastern society ) and was known to be occupied with reading and, at a time of hand-copied scriptures being the primary means of publishing, was also engaged in copying the writings of the Báb.

* Sermon 9, After the death of Muhammad when ` Abbas ibn ` Abd al-Muttalib ( uncle of Muhammad ) and Abu Sufyan came to Ali to swear allegiance, he advised them in this sermon.

Bahá ' ís are advised by ` Abdu ' l-Bahá, the son of Bahá ' u ' lláh to read them every day and every night and to implement its latent wisdom into their daily lives.

Mahmudu ' l-Hasan also advised Ilyas to approach Khalil Ahmad Saharanpuri, a disciple of Rashid Ahmad Gangohi, for bay ` ah since Gangohi had died.

However for those who wish to further their knowledge in fiqh then these Muslims are advised to take learning from a scholar well versed in a particular Madh ` hab and study it thoroughly.

` Abdu ' l-Bahá soon became very popular in the penal colony and Myron Phelps a wealthy New York lawyer described how " a crowd of human beings ... Syrians, Arabs, Ethiopians, and many others ", all waited to talk and receive ` Abdu ' l-Bahá.

In their view, Moses not only received the Torah, but also the revealed ( written and oral ) and the hidden ( the ` hokhmat nistar teachings, which gave Judaism the Zohar of the Rashbi, the Torah of the Ari haQadosh and all that is discussed in the Heavenly Yeshiva between the Ramhal and his masters ).

Throughout Shoghi Effendi's life, nearly all remaining family members and descendants of ` Abdu ' l-Bahá were expelled by him as covenant-breakers when they didn't abide by Shoghi Effendi's request to cut contact with covenant-breakers, as specified by ` Abdu ' l-Bahá.

According to its constitution, the Universal House of Justice itself states that " The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the revealed Word of Bahá ' u ' lláh which, together with the interpretations and expositions of ` Abdu ' l-Bahá and of Shoghi Effendi ... constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation.

There is Zohar on all of the parashahs of Bereishit through the book of Vayikra ; in Bamidbar there is no Zohar on the last two parashas: Matot ( although on this parashah there is a small paragraph on page 259b ) and Mas ` ei.

2, page 176a ), ` Sifra diTzni ` uta is five chapters which are included in a Great Palace and fill the entire earth ,' meaning, these five paragraphs include all the wisdom of Kabbalah ... for, Sifra diTzni ` uta is the ` little that holds the much ;' brevity with wonderful and glorious wisdom.

Several great rabbis and sages have tried to find the Ra ` aya Meheimna, which originally is a vast book on all the 613 mitzvot, and arrange it according the order of positive commandments and negative commandments, and even print it as a book on its own.

Regarding the importance of Ra ` aya Meheimna, Rabbi Moshe Cordovero said, " Know that this book, which is called ` Ra ` aya Meheimna, which Rashbi made with the tzadikim who are in Gan Eden, was a repair of the Shekhinah, and an aid and support for it in the exile, for there is no aid or support for the Shekhinah besides the secrets of the Torah ... And everything that he says here of the secrets and the concepts — it is all with the intention of unifying the Shekhinah and aiding it during the exile.

The manuscripts pertained also to all parts of the Zohar — some were similar to Zohar on the Torah, some were similar to the inner parts of the Zohar ( Midrash haNe ` elam, Sitrei Otiyot and more ), and some pertained to Tikunei haZohar.

The eastern Mongol tribes near and in Manchuria, particularly the Khorchin and Southern Khalkha in today ` s Inner Mongolia intermarried, formed alliances with, and fought against the Jurchen tribes until Nurhaci, the founder of the new Jin Dynasty, consolidated his control over all groups in the area in 1593.

Hence, the dominant ideology that serves the interests of the ruling class, all the while appearing as ` neutral `, needs to be questioned and must not go unchallenged.

' In writing about Eli Siegel, you are writing about a contemporary who is great ; who all his life met what William Carlos Williams described him as meeting, ` the extreme resentment that a fixed, sclerotic mind feels confronting this new '; who now, after his death, is beginning, just barely beginning, to be seen with something like fairness.

Nefertiti had many titles including Hereditary Princess ( iryt-p ` t ); Great of Praises ( wrt-hzwt ); Lady of Grace ( nbt-im3t ), Sweet of Love ( bnrt-mrwt ); Lady of The Two Lands ( nbt-t3wy ); Main King ’ s Wife, his beloved ( hmt-niswt -‘ 3t meryt. f ); Great King ’ s Wife, his beloved ( hmt-niswt-wrt meryt. f ), Lady of all Women ( hnwt-hmwt-nbwt ); and Mistress of Upper and Lower Egypt ( hnwt-Shm ’ w-mhw ).

: ` And this the Presbyter used to say is in the plural implying John the Elder would employ this argument multiple times in defense of Mark's Gospel: " Mark, being the recorder of Peter, wrote accurately but not in order whatever he remembered of the things either said or done by the Lord ; for he had neither heard the Lord nor followed him, but later, as I said, Peter, who used to make teachings according to the cheias, special kind of anecdote but not making as it were a systematic composition of the Lord's sayings ; so that Mark did not err at all when he wrote certain things just as he had recalled.

Around 970 Ibrāhīm ibn Ya ` qūb, envoy of the Caliph of Córdoba, reported that in Pomerania was a large port " with twelve gates ", whose armed force is superior to " all peoples of the north ".

Replying to a hypothetical question as to why God does not do that which is ethically wrong ( la yaf ` alu al-qabih ), ' Abd al-Jabbar replied ( as translated in Martin et al., 1997 ): Because He knows the immorality of all unethical acts and that He is self-sufficient without them … For one of us who knows the immorality of injustice and lying, if he knows that he is self-sufficient without them and has no need of them, it would be impossible for him to choose them, insofar as he knows of their immorality and his sufficiency without them.

After a year of difficulties Bahá ' u ' lláh absented himself rather than continue to face the conflict with Mirza Yahya and secretly secluded himself in the mountains of Sulaymaniyah in April 1854 a month before ` Abdu ' l-Bahá's tenth birthday.

In 1863 Bahá ' u ' lláh was summoned to Constantinople ( Istanbul ), and thus his whole family including ` Abdu ' l-Bahá, then nineteen, accompanied him on his 110-day journey.

At this point ` Abdu ' l-Bahá was known by the Bahá ' ís as " the Master ", and by non-Bahá ' ís as ` Abbás Effendi (" Effendi " signifies " Sir ").

The title of " Mystery of God " symbolises, according to Bahá ' ís, that ` Abdu ' l-Bahá is not a manifestation of God but how a " person of ` Abdu ' l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized ".

` Abdu ' l-Bahá (" the Master ") was devastated when hearing the news that him and his family were to be exiled separately from Bahá ' u ' lláh.

At the age of 24, ` Abdu ' l-Bahá was clearly chief-steward to his father and an outstanding member of the Bahá ’ í community.

The people of Acre started to respect the Bahá ' ís and in particular, ` Abdu ' l-Bahá.

As a young man speculation was rife amongst the Bahá ’ ís to whom ` Abdu ' l-Bahá would marry.

Her father was Mírzá Muḥammad ` Alí Nahrí of Isfahan an eminent Bahá ’ í of the city and prominent aristocrat.

Fátimih was brought from Persia to Acre, Israel after both Bahá ’ u ’ lláh and his wife Navváb expressed an interest in her to marry ` Abdu ’ l-Bahá.

` Abdu ' l-Bahá himself had showed little inkling to marriage until meeting Fátimih ; who was entitled Munírih by Bahá ’ u ’ lláh.

Bahá ' u ' lláh wished that the Bahá ' ís follow the example of ` Abdu ' l-Bahá and gradually move away from polygamy.

After Bahá ' u ' lláh died on 29 May 1892, the Will and Testament of Bahá ' u ' lláh named ` Abdu ' l-Bahá as Centre of the Covenant, successor and interpreter of Bahá ' u ' lláh's writings.

He began correspondence with Bahá ' ís in Iran, initially in secret, casting doubts in others ' minds about ` Abdu ' l-Bahá.

While most Bahá ' ís followed ` Abdu ' l-Bahá, a handful followed Muhammad ` Alí including such leaders as Mirza Javad and Ibrahim Khayru ' llah, the famous Bahá ' í missionary to America.