A closer inspection of the words of Bahā’u’llāh and his son clearly show that they regarded men superior to women and they had based the pillars of their religion on this belief:

A woman’s question was referred to him (meaning `Abdu’l-Bahā) 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.”[1]

`Abdu’l-Bahā is clearly telling a woman that men are superior and stronger. He contradicts himself elsewhere and states we must not tell women they are weaker and inferior:

On the contrary, we must declare that her capacity is equal, even greater than man’s. This will inspire her with hope and ambition, and her susceptibilities for advancement will continually
increase. She must not be told and taught that she is weaker and inferior in capacity and qualification.[2]

Let us take a look at another quote from`Abdu’l-Bahā:

In this new cycle (daur badī`), God’s slave-maids (meaning women) must be thankful a thousand times every moment that the Hand of Favor (meaning Bahā’u’llāh) saved them from the depths of humility and made them reach the peak of men’s honor.[3]

According to this quote, `Abdu’l-Bahā believes that by default, men are superior to women; “peak of men’s honor” clearly shows this meaning. The default superiority of men in the Baha’i creed can also be seen elsewhere. Bahā’u’llāh says:

Today, whoever amongst the slave-maids
(meaning women) succeeds in recognizing He Who is the Goal of the World, will be considered a man in the Divine Book (dar kitāb ‘ilāhī az rijāl maḥsūb
rijāl maḥsūb).[4]

Once a woman recognizes Bahā’u’llāh, she will be considered a man by God! Thus, men are regarded as the privileged sex whose stature women can only reach by the help of Bahā’u’llāh. Furthermore, the criterion used to show inferiority is being a woman, and the criterion used to show superiority is being a man. Thus, a successful woman is considered a man and an unsuccessful man is considered a woman. Here is how Bahā’u’llāh puts it:

Oh slave-maids! Rise for the true affair like men. Today, there are many women who God considers as men, and some men who are considered women.[5]

Why would someone utter these words if he believes men and women are equal? Man being considered as woman! Woman being considered as man!

`Abdu’l-Bahā preaches that

With the help and grace of the Blessed Beauty (meaning Bahā’u’llāh), I endeavor to promote the world of women to such an extent that all will become astonished.[6]  

But when he addresses women he views them as highly inferior:

Oh dear divine slave-maids! Do not pay attention to your [lack of] capacities and competencies. Rather, rely on the grace and kindness of the Blessed Beauty, because that everlasting beneficence will turn a shrub into a blessed tree, will turn a mirage into cool water, will turn a lost speck into the essence of existence, will turn a perishing ant into a tutor of the school of knowledge.[7]

In other words: Oh dear women, do not be sad that you are incompetent and incapable; my father can make up for these deficiencies for he can turn the lowliest things into the most exalted creatures.

`Abdu’l-Bahā even goes on to say:

Women are of two kinds. One kind are worldly who have no share from your Lord’s graces. And the other kind are spiritual who are like the pulse of an artery.[8]

The strange thing about this sentence is that women are separated in only two distinct groups: worldly and spiritual with no rank in between. Furthermore, the above sentence contradicts `Abdu’l-Bahā’s own words:

The God of the world created all [humans] from clay and created everyone from one element, created all from one progeny, created all in one land, and created [all] under the shadow of one sky, has created them with common emotions, and did not put any differences. He created everyone the same and gives all sustenance, nurtures all, protects all, and is kind to all. He has put no differences in any grace or mercy.[9]

`Abdu’l-Bahā claims that God has “put no differences in any grace or mercy” but a group of women “have no share from your Lord’s graces.” `Abdu’l-Bahā says:

Women and men have been and will always be equal in the sight of God.[10]

Bahā’u’llāh utters the exact opposite:

Today, there are many women who God considers as men, and some men who are considered women.[11]

The two final quotes that we will place here that are the pinnacle of all contradictions in this principle. `Abdu’l-Bahā claims that women are actually more important than men:

‘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.[12]

Up until now, `Abdu’l-Bahā was claiming “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.” In another place he has stated there is absolute equality even in the animal and plant kingdoms[13] and now that it suits `Abdu’l-Bahā to claim something else, he contradicts himself and claims there is no equality rather the female is more important and stronger even in the
vegetable and animal kingdom!

There is another similar speech from `Abdu’l-Bahā in the Federation of Women’s Clubs. Because his audience was mainly comprised of women, he went to great heights to please them and, at the same time contradicted his own words multiple times:

When we consider the kingdoms of existence below man, we find no distinction or estimate of superiority and inferiority between male and female inferiority between male and female. Among the myriad organisms of the vegetable and animal kingdoms sex exists, but there is no differentiation whatever as to relative importance and value in the equation of life. If we investigate impartially, we may even find species in which the female is superior or preferable to the male. For instance, there are trees such as the fig, the male of which is fruitless while the female is fruitful. The male of the date palm is valueless while the female bears abundantly. Inasmuch as we find no ground for distinction or superiority according to the creative wisdom in the lower kingdoms find no ground for distinction or superiority according to the creative wisdom in the lower kingdoms, is it logical or becoming of man to make such distinction in regard to himself? The male of the animal kingdom does not glory in its being male and superior to the female. In fact, equality exists and is recognized. Why should man, a higher and more intelligent creature, deny and deprive himself of this equality the animals enjoy? His surest index and guide as to the creative intention concerning himself are the conditions and analogies of the kingdoms below him where equality of the sexes is fundamental.[14]

`Abdu’l-Bahā’s analogies are very unique. He has a great tendency to compare humans with animals and vegetables whenever he wants to explain the equality of sexes. These are two groups in which equality is nearly nonexistent.

In the next sections we will analyze the Baha’i laws regarding women and their conformance with the principle of
Equality of Men and Women.