Before we start this section we must point out that when `Abdu’l-Bahā was asked if he knew everything, he had answered:

No, I do not know everything. But when I need to know something, it is pictured before me.[1]

These words are sometimes labeled by Baha’is as being pilgrims notes that cannot be verified. Shoghi has done us a favor and has verified these words at least in the sense that `Abdu’l-Bahā is unerring, has superhuman knowledge, and his words are valid like his father:

Little wonder that from the same unerring pen there should have flowed, after ‘Abdu’l-Bahā’s memorable visit to the West . . .[2]

He is, and should for all time be regarded, first and foremost, as the Center and Pivot of Bahā’u’llāh’s peerless and all-enfolding Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word . . . He is, above and beyond these appellations, the “Mystery of God”—an expression by which Bahā’u’llāh Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to Him the station of Prophethood, indicates how in the person of ‘Abdu’l-Bahā the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized.[3]

Magnified be He, therefore, for this sublime, this blessed, this mighty, this exalted Handiwork . . . A Word hath, as a token of Our grace, gone forth from the Most Great Tablet—a Word which God hath adorned with the ornament of His own Self, and made it sovereign over the earth and all that is therein, and a sign of His greatness and power among its people . . . Render thanks unto God, O people, for His appearance; for verily He is the most great Favor unto you, the most perfect bounty upon you . . . We have sent Him down in the form of a human temple . . . He is the Trust of God amongst you, His charge within you, They who deprive themselves of the shadow of the Branch, are lost in the wilderness of error, are consumed by the heat of worldly desires, and are of those who will assuredly perish.[4]

That ‘Abdu’l-Bahā is not a Manifestation of God, that He gets His light, His inspiration and sustenance direct from the Fountain-head of the Bahā’ī Revelation; that He reflects even as a clear and perfect Mirror the rays of Bahā’u’llāh’s glory, and does not inherently possess that indefinable yet all-pervading reality the exclusive possession of which is the hallmark of Prophethood; that His words are not equal in rank, though they possess an equal validity with the utterances of Bahā’u’llāh . . .[5]

Shoghi clearly states that `Abdu’l-Bahā is unerring, has Superhuman Knowledge, and his words are equal in validity with those of Bahā’u’llāh.  Now let us test this unerring, super human, and valid knowledge:

a- Spontaneous Generation

Spontaneous generation is the incorrect belief that non-living things can give rise to living organisms. For instance, the belief had been held for years that maggots (fly larvae) were created due to the decay of meat. These beliefs were effectively disproved by Louis Pasteur’s experiments in the nineteenth century. Apparently, the same `Abdu’l-Bahā that preached about the accordance of religion with science and reason at every opportunity, had not heard about these scientific discoveries:

Know that the creatures are of many kinds . . . some are created in wombs others [are created] by spontaneous regeneration (khalq al-sā`a) and come into existence by themselves, such as the animals that are created in fruits, and a group are created in eggs. These are the types of creation of [living] things.[6]

b- Convex and Concave Mirrors

`Abdu’l-Bahā believes that a convex mirror, like a concave mirror, focuses light rays in a single real point. When explaining the necessity of focusing thought in one point he uses the following parable:

Like sunlight that does not have a complete effect on a flat mirror, but when it shines on a concave or convex mirror, all its heat is focused in a single point and the heat of that point will become stronger than fire.[7]

This is while it has been proven centuries ago that a convex mirror, as opposed to a concave mirror, spreads light rays apart and does not create heat by focusing them. Some have defended Abdu’l-Bahā’s words by claiming that he meant a virtual focus; this is unacceptable because he clearly states that the heat in the focus point will be hotter than fire and this phenomena only occurs in a real focus point.

c- Animal Breath

From the breath of animals a watery element (`unṣur) spreads that is nowadays called hydrogen and carbon and this gives life to plants and from plants and trees a fiery element spreads that is nowadays phrased as oxygen and is the cause of animal survival.[8]

What `Abdu’l-Bahā apparently means by the element that “gives life to plants” is carbon dioxide. Carbon dioxide is not an element, is not called “hydrogen and carbon,” does not have hydrogen in it, and is not watery. It is a gaseous compound.

d- Male and Female

`Abdu’l-Bahā says:

The tenth principle of his Highness Bahā’u’llāh is the unity of men and women; for in the view of God men and women are equal. They are all from the human race and the descendants of Adam. Because being male or female is not specific to the human race. Plants have male and female and animals too have male and female and there is no distinction. Look at the plant kingdom. Is there any distinction between male plants and female plants? Rather there is complete equality; and in the Animal kingdom too, there is no distinction at all. They are all under the shadow of God’s mercy.[9]

Are we supposed to believe male and female plants and animals are completely equal and have no distinction at all because `Abdu’l-Bahā says so? Are males and females completely equal from the perspectives of genetics, anatomy, physiology, body size and form, power, ability, ranking, and sexual domination? Had Abdu’l-Bahā not seen the male date-palm trees in Palestine that do not give any fruit whilst the female produce ripe dates? Had he not seen bulls, rams, and roosters dominating a group of females? Were these male animals completely equal in behavior, shape, and domination with cows, ewes, and hens?!  Do male animals have the ability to bear offspring and to lay eggs? And why does he contradict his own words elsewhere and clearly states there are distinctions and differences between male and female:

Although women and men share the same capacities and abilities, there is definitely no doubt that men are superior and stronger. Even in animals like pigeons, sparrows, peacocks, and other [birds] this advantage is visible.[10]

e- The Reason Humans Have Canine Teeth

`Abdu’l-Bahā says:

Thou hast written regarding the four canine teeth in man, saying that these teeth, two in the upper jaw and two in the lower, are for the purpose of eating meat. Know thou that these four teeth are not created for meat-eating, although one can eat meat with them. All the teeth of man are made for eating fruit, cereals and vegetables. These four teeth, however, are designed for breaking hard shells, such as those of almonds.[11]

`Abdu’l-Bahā claims that the four human canine teeth have been created for breaking nuts like almonds! Firstly, breaking nuts using teeth are dentists’ (and parents’) worst nightmares! The easiest way to chip one’s canines is to try to break open a nut with them.

Secondly, even if one does want to make the unwise choice of breaking nuts with their teeth, they will go about doing so using their molars, not canines, for the canines are in no way suited for this task.

f- Christopher Columbus Discovered America Using His Reason

This spirit has the power of discovery; it encompasses all things. All these wonderful signs, these scientific discoveries, great enterprises and important historical events which you know are due to it. From the realm of the invisible and hidden, through spiritual power, it brought them to the plane of the visible. So man is upon the earth, yet he makes discoveries in the heavens. From known realities—that is to say, from the things which are known and visible—he discovers unknown things. For example, man is in this hemisphere; but, like Columbus, through the power of his reason he discovers another hemisphere—that is, America—which was until then unknown.[12]

`Abdu’l-Bahā claims that Christopher Columbus discovered America by spiritual power and reason while he was in his place in one hemisphere and America was in another hemisphere. All kinds of thorny problems arise from this statement. Firstly, Columbus did not discover America, as there were humans living there for thousands of years before he was born. Abdu’l-Bahā clearly must have known this, which raises the question of whether he, like so many of his contemporaries, considers only the Europeans to be human, and other, ‘backward’ people to be subhuman.

Secondly, even if one adopts the racist Eurocentric mindset of ignoring the Native Americans and only considering the Western Hemisphere as ‘discovered’ when Europeans land there, Abdu’l Bahā’s statement is still incorrect. Historians today undisputedly accept that the Norse explorer Leif Erikson was the first European to land in North America, nearly 500 years before Columbus. This fact was not known during ‘Abdu’l-Bahā’s lifetime, but is clear to us today.

Finally, even if one accepts the erroneous idea that Christopher Columbus did indeed ‘discover’ America, it is well known that this was by chance—not reason or spirituality—when he was looking for an alternate route from Europe to India. When he reached America he had thought he had reached India and incorrectly called the natives Indians. `Abdu’l-Bahā has repeated the aforementioned claim elsewhere:

Thus it is in Europe and discovers America; it is on the earth, and it makes discoveries in the heavens.[13]

An animal in Europe could not foresee and plan the discovery of America as Columbus did. It could not take the globe map of the earth and scan the various continents, saying, “This is the eastern hemisphere; there must be another, the western hemisphere.”[14]

The last sentence is very problematic. The eastern and western hemispheres are the hemispheres that lie on the west and east of an imaginary line called the Prime Meridian. `Abdu’l-Bahā’s belief that at a time people believed there was only an eastern hemisphere and then Columbus came about and thought to himself that there must be a western one too is totally baseless.

g- The Pupil of the Eye is Black to Attract the Rays of the Sun

`Abdu’l-Bahā claims:

How many things exist of which we do not yet know the reason! So the science of physiology—that is to say, the knowledge of the composition of the members—records that the reason and cause of the difference in the colors of animals, and of the hair of men, of the redness of the lips, and of the variety of the colors of birds, is still unknown; it is secret and hidden. But it is known that the pupil of the eye is black so as to attract the rays of the sun, for if it were another color—that is, uniformly white—it would not attract the rays of the sun. Therefore, as the reason of the things we have mentioned is unknown, it is possible that the reason and the wisdom of these traces of members, whether they be in the animal or man, are equally unknown. Certainly there is a reason, even though it is not known.[15]

The first sentence is in itself interesting. `Abdu’l-Bahā claims many things exist that we do not know the reason about, yet Baha’is insist he has superhuman knowledge.[16] Some might argue that he wasn’t referring to himself but to other people. The context and examples he puts forward show the contrary.

 A great fallacy that he utters is where he says the pupil of the eye is black to attract the rays of the sun. The fact is, the pupil is merely a transparent hole in the center of the eye which light passes through to reach the retina. The only reason it appears black is that most of the light that passes through it either gets absorbed inside the eye or is diffused therein. This fact had been known for decades and optometrists had been using ophthalmoscopes to see inside the eye through this hole ever since the mid nineteenth century!

Another error is the fact that black colored things do not attract the rays of the sun. They absorb them. Whether absorption or attraction was intended, they are both wrong because the reason for the blackness of the pupil has nothing to do with it absorbing or attracting light, for the pupil is transparent and colorless.

Baha’is try to justify these words by claiming that the phrase has been incorrectly translated and `Abdu’l-Bahā was not referring to the pupil but was referring to another part of the eye. Firstly, the pupil is the only black part of the eye that fits `Abdu’l-Bahā’s words. Secondly, The Farsi word used is tukhm chishm which is used to refer to the pupil.

Sometimes Baha’is go as far as claiming the space within the eye that is filled with a special gel was intended. This too is wrong because this space is transparent and has no color neither black nor white. Whatever part of the eye is intended, none have been created black for the purpose of attracting or absorbing sunlight and the aforementioned statements are grievous mistakes committed by the Unerring Pen.

h- Death Occurs After Decomposition

When `Abdu’l-Bahā wants to explain that the soul is immortal, he utters these words:

The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary.[17]

In most if not all cases, death occurs before decomposition. `Abdu’l-Bahā claims the opposite, and says first material bodies start decomposing then death occurs!

i- Atoms are Indestructable

Scientific philosophy has demonstrated that a simple element (‘simple’ meaning ‘not composed’) [sic] is indestructible, eternal. The soul, not being a composition of elements, is, in character, as a simple element, and therefore cannot cease to exist.[18]

By simple element, he is clearly referring to atoms. He claims atoms are indestructible. This had already been proved wrong in theory by Einstein in 1905 (seven years before `Abdu’l-Bahā uttered these words). And if he had any superhuman knowledge[19] he would have known how wrong his words—that were based on wrong scientific facts of those times—were.

What is strange is the fact that based on a few very vague quotes, Baha’is claim that Bahā’u’llāh and `Abdu’l-Bahā have spoken about and prophesized nuclear power. This is totally unreasonable, because nuclear power is based on the destruction of atoms whilst `Abdu’l-Bahā is uttering in a very clear manner that he believes atoms are indestructible. The first quote is from `Abdu’l-Bahā:

Scientific discoveries have greatly increased material civilization. There is in existence a stupendous force, as yet, happily, undiscovered by man. Let us supplicate God, the Beloved, that this force be not discovered by science until Spiritual Civilization, i.e. the Kingdom, shall dominate the human mind. In the hands of men of lower material nature, this power would be able to destroy the whole earth.[20]

Nuclear energy is based on the destruction of atoms. How can one accept that this vague statement is referring to nuclear energy whilst the same person who uttered it had stated that atoms are indestructible?

j- All Stars Are Inhabited by Animals That Have Souls and Move

As we previously showed Bahā’u’llāh believes that all planets are inhabited by Aliens. `Abdu’l-Bahā has similar beliefs that are even more radical. He claims all stars are inhabited by aliens:

All celestial stars have special creatures. When this planet earth that is comparably infinitely small is not empty and in vain, then these great bright shining [heavenly] bodies are a different matter altogether (meaning they definitely possess life). It has been explicitly [mentioned] in the Quran, “And from His signs is the creation of the heavens and the earth and the animals/beasts (dābbah) He scattered in both of them.” He says in both of them not in it (meaning only earth). It is very clear that in both of them there are creatures that have souls. For dābbah (animal/beast) is used [to refer to] a creature that has a soul and moves.[21]

`Abdu’l-Bahā explicitly states these creatures have souls and move. It is also evident from the context that he believes these creatures live on the stars! He iterates elsewhere to make this point perfectly clear:

He explicitly says in the Quran, “And from His signs is the creation of the heavens and the earth and the animals/beasts (dābbah) He scattered in both of them.” This means that there are [creatures] that have souls in both the sky and Earth. Thus it is clear that all these bright [heavenly] bodies are inhabited and the light of truth shines and beams in all of them. God has not created these infinite bright [heavenly] bodies in vain.[22]

This belief has also been echoed in an Arabic tablet where he even goes as far as giving a rough description of these creatures:

Regarding (the question about) the species of these creatures and if they are like the creatures on earth, (the answer is) yes. But their difference is like the difference between sea dwelling, land dwelling, air dwelling, and fire dwelling animals and the difference in their nature and the variance in the balance of elements (that create them). These creatures differ in the composite parts that they are created from.[23]

We already showed that these claims are baseless and scientifically wrong. One wonders what `Abdu’l-Bahā means by fire dwelling (al-maujūdāt al-nāriyya) creatures?!

k- Blessed Animals Don’t Have Patriotic Quarrels

`Abdu’l-Bahā says:

The blessed animals engage in no patriotic quarrels. They are in the utmost fellowship with one another and live together in harmony. For example, if a dove from the east and a dove from the west, a dove from the north and a dove from the south chance to arrive, at the same time, in one spot, they immediately associate in harmony. So is it with all the blessed animals and birds. But the ferocious animals, as soon as they meet, attack and fight with each other, tear each other to pieces and it is impossible for them to live peaceably together in one spot. They are all unsociable and fierce, savage and combative fighters.[24]

We don’t know what a blessed animal is, but if `Abdu’l-Bahā had paid close attention to pigeons and doves he would have seen that they too engage in quarrels and feather-plucking for a variety of reasons. Furthermore there are many ferocious animals that live peacefully with each other in large groups and packs. Lions, wolves, and dogs are obvious examples. `Abdu’l-Bahā believes that even wolves and dogs hunt alone and cannot live in groups:

Among the beasts of prey each kind liveth apart from other species of its genus, observing complete antagonism and hostility; and whenever they meet they immediately fight and draw blood, gnashing their teeth and baring their claws. This is the way in which ferocious beasts and bloodthirsty wolves behave, carnivorous animals that live by themselves and fight for their lives . . . dogs, wolves, tigers, hyenas and those other beasts of prey, are alienated from each other as they hunt and roam about alone.[25]

l- The Sun is Stationary, Fixed, and Ever Occupies the Same Space

The animal cannot become aware of the fact that the earth is revolving and the sun stationary. Only processes of reasoning can come to this conclusion. The outward eye sees the sun as revolving. It mistakes the stars and the planets as moving about the earth. But reason decides their orbit, knows that the earth is moving and the other worlds fixed, knows that the sun is the solar center and ever occupies the same place, proves that it is the earth which revolves around it.[26]

It is a known fact that the sun—like other stars in the Milky Way galaxy —is in constant motion and it does not occupy the same place.

m- The Pupil of the Eye is the Source of Light

`Abdu’l-Bahā says:

Although the pupil of the eye is black in color, but it is the mine of light. You must become like this. The essence must be luminous not the face. Thus say with utmost certitude and sureness, “O Lord, make a dazzling light, a glowing lamp, and a rising star, so that I may illuminate the hearts by the shining beam of the Abhā kingdom.”[27]

These words are a clear reference to the emission theory that is the incorrect belief that a beam of light is generated in the eye which bounces off objects and returns to the eye and creates vision.

Some might claim that what he meant by mine is the place where light is entrapped in the eye. This is incorrect because firstly, a mine is a source for something, and secondly, words like essence must be luminous, dazzling light, and glowing lamp that come after this sentence, clearly show that he meant the pupil is the source of light.

n- Deductive Reasoning

Usually, when `Abdu’l-Bahā wants to prove a concept, he puts forward an example then based on that example tries to prove a concept. This method, if used correctly, can be of some use. Unfortunately, `Abdu’l-Bahā’s examples are usually logically flawed. For instance he uses three creatures to prove males are superior to females in one instance, then uses three other creatures to prove that females are superior to males in another:

‘Abdu’l-Bahā smiled and asked: “What will you say if I prove to you that the woman is the stronger wing?” The answer came in the same bright vein: “You will earn my eternal gratitude!” at which all the company made merry. ‘Abdu’l-Bahā then continued more seriously: “The woman is indeed of the greater importance to the race. She has the greater burden and the greater work. Look at the vegetable and the animal worlds. The palm which carries the fruit is the tree most prized by the date grower. The Arab knows that for a long journey the mare has the longest wind. For her greater strength and fierceness, the lioness is more feared by the hunter than the lion.[28]

A woman’s question was referred to him who had asked why hasn’t God made any woman Prophets and why have all Divine Manifestations been men. He answered: “Although women and men share the same capacities and abilities, there is definitely no doubt that men are superior and stronger. Even in animals like pigeons, sparrows, peacocks, and other [birds] this advantage is visible.”[29]

[1] Stanwood Cobb, Memories of `Abdu’l-Bahā in In his Presence: Visits to `Abdu’l-Bahā (Kalimāt Press, 1989), p. 60.

[2] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 75.

[3] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 134.

[4] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 136.

[5] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 139.

[6] `Abdu’l-Bahā, Makātīb (Egypt), vol. 2, p. 24.

[7] `Abd al-Ḥamīd Ishrāq Khāwarī, Ayyām tis`a, p. 324.

[8] `Abdu’l-Bahā, Makātīb (Egypt), vol. 1, p. 459.

[9] `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, pp. 149–150.

[10] Maḥmūd Zaraqānī, Badā’i` al-āthār (Bombay: Karīmī Press, 1921), vol. 1, p. 153.

[11] Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. XXIV, no. 1007.

[12] `Abdu’l-Bahā, Some Answered Questions, p. 144.

[13] `Abdu’l-Bahā, Some Answered Questions, p. 252.

[14] `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 417.

[15] `Abdu’l-Bahā, Some Answered Questions, pp. 192–193.

[16] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 134.

[17] `Abdu’l-Bahā, Paris Talks, pp. 90–91.

[18] `Abdu’l-Bahā, Paris Talks, pp. 90–91.

[19] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 134.

[20] Adib Taherzadeh, The Revelation of Bahā’u’llāh, vol. 4, p. 225.

[21] `Abdu’l-Bahā, Muntakhabātī az makātīb Ḥaḍrat `Abdu’l-Bahā (Germany: Mu’assisiyi Maṭbū`āt Amrī Ālmān), vol. 6, no. 480.

[22] `Abdu’l-Bahā, Muntakhabātī az makātīb Ḥaḍrat `Abdu’l-Bahā, vol. 6, no. 481.

[23] `Abdu’l-Bahā, Makātīb, vol. 1, p. 120.

[24] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), pp. 287–288.

[25] `Abdu’l-Bahā, Selections From the Writings of ‘Abdu’l-Bahā, p. 287.

[26] `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 417.

[27] `Abdu’l-Bahā, Makātīb (Tehran: Mu’assisiyi Millī Maṭbū`āt Amrī, 134 B.), vol. 7, pp. 60–61.

[28] `Abdu’l-Bahā, `Abdu’l-Bahā in London, pp. 102–103.

[29] Maḥmūd Zaraqānī, Badā’i` al-āthār, vol. 1, p. 153.