Abdul Baha himself had received schooling in Tehran and had then been educated at home by his father and family members. We will not delve into this matter. We will only present two sources that clearly show an alternative source for many of his political views and superhuman knowledge:
Today I was reading the events in Italy and Turkey. Another war has started and the blood of wretched people is spilled for the lowliest causes.
Abdu’l-Baha, Khatabat (Egypt), vol. 1, p. 87

I read in the newspaper that even in Italy people are protesting and shouting.
Abdu’l-Baha, Khatabat (Egypt), vol. 1, p. 205

As it has been made obvious, the source of the knowledge of these figures is rooted in many places:
1- Education they received from school and their teachers (publicly and privately).
2- What they were taught by family members.
3- Socializing with scholars, philosophers, and mystics and Sufis .
4- Reading the Quran, Islamic books, philosophical works, history books, newspapers etc.
5- Reading books of literature and poetry.

Out of these five sources, we have already provided documents for four of them. The Bahais have kindly provided us with enough documents regarding the fifth source. In a Farsi book titled Source of Poems in Bahai Works Dr Vahid Rafati-former director of the Research Department of the Bahai World Center-has provided many documents in three volumes and about a thousand pages on this topic. This is what he says in the introduction of the third volume:
In the holy Bahai works there are numerous quotes from the verses of the previous Holy Books, hadiths, sayings of the Prophets and Imams, poems from Turk, Arab, and Persian poets, and Persian and Arabic proverbs. The reality is that for the first time in the history of Divine Religions, not only the sayings of the Prophets, but the desirable thoughts and exalted emotions and expressive opinions and beliefs of prominent Arab and Persian litterateurs and mystics and even slangy mottos peculiar to the common folk have been given the honor of becoming a part of the Words of God in this Godly cycle and become widely manifest in the works of the Interpreter (Abdul Baha) of this great manifestation.
Vahid Rafati, Maakhiz ashar dar athar Bahai, p. 3

With all the errors and contradictions that we mentioned, which conclusion must we reach: that the poems and sayings of all the different groups of people that exist in the Bahai corpus have been given the honor of becoming a part of the words of God; or the founders of this religion copied these words and presented them as words from God? Should we believe that this act is something performed for the first time in the history of Divine Religions or maybe divine religions are mostly devoid of quotations of this form? Dr. Rafati continues:
Whatever has been narrated from the works of the former people-whether concepts or exact quotes-in the Bahai scripture, has made the [scripture] impressive and elegant and has phenomenally extended the meanings and concepts inscribed in the Bahai scripture.
Vahid Rafati, Ma’akhiz ash`ar dar athar Bahai, p. 3.

If this is not a confession to the fact that the claimed elegance and the concepts found in Bahai works have virtually been taken from other non-divine and divine sources, then what is it?

Dr Rafati continues:
Poetry can literarily decorate the words, make them more attractive and cause rapture, make the tone more appealing, creates a charming rhythm, and creates a sweeter echo in the perception of the soul.
Vahid Rafati, Ma’akhiz ash`ar dar athar Bahai, p. 4

This is another confession that the claimed elegance and rhythm in Bahai scripture is due to the borrowed poetry and literature therein. Rafati further admits that the poetry quoted in Bahai literature-just like the verses of the Quran and hadith that we showed-have in many instances been quoted incorrectly. In some instances, the quoted verses have been reported in not one, but multiple incorrect forms!
Vahid Rafati, Ma’akhiz ash`ar dar athar Bahai, p. 5-6

Not only these, but apparently these figures were engrossed in obtaining knowledge from all worldly means possible. This is how one Bahai author puts it:
There are many stories in the Bahai community about the supernatural access to information that Bahaulláh, Abdul-Baha, and Shoghi Effendi had. My point here is not to dispute these stories; merely to say these superhuman mechanisms do not seem to have been working at every instant. If they had, Baha'u'llah would not have read newspapers, as He suggests He may have done; 'Abdu'l-Baha and Shoghi Effendi would not have constantly written the friends asking for news; they would not have pumped visiting pilgrims for their knowledge and evaluation of places, peoples, cultures, and individuals; and Shoghi Effendi would not have had to do massive, monumental research in order to edit The Dawn-breakers or write God Passes By.
Robert Stockman, Revelation, Interpretation, and Elucidation in the Baha'i Writings in Scripture and Revelation, ed. Moojan Momen (Oxford: George Ronald, 1997): http://bahai-library.com/stockman_revelation_interpretation_elucidation (retrieved 2/12/2014).

He makes another point which further confirms that the knowledge possessed by these figures was not divine:
Further, when one examines the historical and cultural information contained in Baha'u'llah's writings one notes that the knowledge to which He customarily refers is information that would have been available to Him via ordinary nineteenth-century means. Baha'u'llah never reveals a commentary on Confucian ethics or Buddhist cosmology, neither of which would have been readily available in nineteenth-century Persian or Arabic. He does not discuss Olmec hymns or Indo-European myths, none of which are available to even twentieth-century scholars, but which must have existed and which must have contained profound statements worthy of discussion, commentary, and praise by a Manifestation of God. Baha'u'llah revealed in pure Persian - much to the astonishment of the Zoroastrians - but never revealed in ancient Avestan, Iran's ancestral tongue.
Robert Stockman, Revelation, Interpretation, and Elucidation in the Baha'i Writings in Scripture and Revelation, ed. Moojan Momen (Oxford: George Ronald, 1997): http://bahai-library.com/stockman_revelation_interpretation_elucidation (retrieved 2/12/2014).

If these figures had divine knowledge then why were all their talks and speeches based on sciences known in those days and information availalable to them? Amazingly, they didn’t even bother to double check these sciences with the divine tablets that they claimed they had and as we showed, they commited multiple mistakes in their scientific claims and citations of Holy scripture.

Pay attention to another quote from Adib Taherzadeh:
In Persia in the nineteenth century most people were illiterate, under the domination of the clergy whom they blindly obeyed. There were two educated classes, divines and government officials, plus a small number of others. Only the religious leaders and divines, however, could be called learned. They used to spend decades of their lives applying themselves to theology, Islamic law, jurisprudence, philosophy, medicine, astronomy and, above all, the Arabic language and its literature.
Adib Taherzadeh, The Revelation of Bahaullah, vol. 1, pp. 18-19

Do these sciences ring a bell: theology, Islamic law, jurisprudence, philosophy, medicine, astronomy, and Arabic literature? These are mostly the same sciences that we showed Bahaullah and Abdul Baha had made errors in. Why did they only speak about these sciences? Was it because the Holy Spirit had taught them these sciences and these sciences were revealed to them; or in contrary to their claim of not being schooled and not learning the sciences of those times, they had been schooled and tutored on the exact same customary sciences of Iran in the nineteenth century?

It will not be far-fetched if we claim that Bahaullah was referring to his own self and his own methods when he uttered these words: Never trust narrations and news from anybody for it has been observed that a soul that associated others with God and drank the blood of His loved ones-in the few years that we saw him-listened to all sciences and methods and then wrote all those down and presented them to the people and claimed to have virtues.

And a final confession from Bahaullah as to where he obtained his divine knowledge from:
There is many an utterance of the mystic seers and doctors of former times which I have not mentioned here, since I mislike the copious citation from sayings of the past; for quotation from the words of others proveth acquired learning, not the divine bestowal. Even so much as We have quoted here is out of deference to the wont of men and after the manner of the friends. Further, such matters are beyond the scope of this epistle. Our unwillingness to recount their sayings is not from pride, rather is it a manifestation of wisdom and a demonstration of grace.
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani (Tehran: Mu’assisiyi Milli Matbu`at Amri, 128 B.), vol. 1, p. 42.

Bahaullah confesses that quotation from the words of others proves acquired learning not divine bestowal. Ponder on the following: