14  From Birth to Maturity

14.1 Introduction

The first two parts of this book used the Kitáb-i-Aqdas as a foundation for the theology and beliefs enshrined in Bahá’u’lláh’s teachings, as well as the practices which immerse a soul into the spiritual worlds, developing a relationship with God and the soul’s virtues. The rest of this book will be more legalistic, leaning heavily into the idea the Kitáb-i-Aqdas is a book of laws.

Instead of approaching this from a perspective of saying “do not do this, do not do that,” I want to present the laws within a new framework. Every law and counsel is an opportunity to express the rights of an individual as well as an expression of their responsibilities. Bahá’u’lláh calls the laws and counsels boundaries not to be exceeded1 while also saying we must exceed the boundaries of self and desire.2 There is this free space to operate in, where a person may do as they feel best. I imagine this free space to be as if you are living in a nation, able to travel to any city, village, state, province, or natural area up to the boundaries of the next nation. Within these boundaries, you have certain rights and you have certain responsibilities. This space between the boundaries, the spiritual nation of Bahá’u’lláh and of the People of Bahá, are places for the beliefs and virtues to most fully express themselves. It is a space entrusted to us by God.

An example of how to frame rights and responsibilities could be from the spiritual practice to pray daily. Any person has the right to pray if they so choose to do so. A believer accepts the responsibility to pray daily. No person or institution is allowed to coerce another into praying, nor are they allowed to deny a person the right to pray. If a person does not believe, they do not have the responsibility. This is the spirit of divine law, trusteeship instead of control.

The entirety of Part 3 will discuss all the rights and responsibilities afforded to all people as expressed within the Kitáb-i-Aqdas. As you proceed, imagine how each right and responsibility interacts with the Unity Constellation. Imagine what a nation of Bahá’u’lláh could look like, living your life where the citizens live within the boundaries you share, even if they do not all believe the same.

This chapter will start with the rights of all people from conception throughout their life. No responsibilities will be addressed here, as babies, children, or others who have not attained maturity do not yet bear responsibilities in the faith of God.

14.2 The Right to Life

In Chapter 2 Belief in the Human Soul, we discussed how all life is animated by the spirit of God, with the human soul being created once the developing body has reached a certain stage. Bahá’u’lláh prohibits taking a life twice in the Kitáb-i-Aqdas in verses 29 and 73. With the prohibition against taking a life, comes the right to life for all. This would include from the very moment of conception, even if the soul has yet to be expressed. At no stage of a human life can this right be deprived.

Reflection: What does it mean to treat life as inviolable before a person can speak?

From that premise, identity becomes more than a label and becomes a sacred claim to personhood.

14.3 The Right to Identity

Verse 120 explicitly states the People of Bahá have the opportunity for “their stations to be revealed, your names will be established, and the ranks and remembrances will be elevated in a well-guarded Tablet.” This implies a right to be named, a right to establish a unique identity, and a right to be treated as an individual. No person has the right to restrict the potentials of identity. No person has the right to force any type of identity on another, to include broad group identities.

While verse 120 does state the People of Bahá have the opportunity stated, the right to identity is for every person from the moment they exist. The identity of People of Bahá cannot be forced onto another nor can it be denied.

Reflection: If a person is named by God, what does that imply about their moral worth?

The next right moves inward by naming purity as the original condition, not a reward.

14.4 The Right to Purity

Verse 74 decreed the water of semen as pure. Water is used throughout the Kitáb-i-Aqdas as a purifying agent. This means from the moment of creation, a person is created pure and they are born pure. This applies regardless of the circumstances a person is created. Every person has a right to spiritual purity. This means they also have a right to be free from corruption. Verse 64 says “corruption is not of Us.”

Reflection: If purity is given, how should it shape the way a body is treated?

That question leads naturally into dignity as expressed through cleanliness, clothing, and presentation.

14.5 The Right to Dignified Appearance

Verse 74 builds further on the theme of purity, cleanliness, and refinement. Bahá’u’lláh says there should be no traces of dirt on their garments, unless there is a reason. The water’s essential properties cannot be changed. This implies every person has a right to clothing which has been cleansed with water prior to being worn. There is also no restriction on clothing in Verse 159. Each person has a right to wear clothing without being judged for their clothing.

In addition, Verse 106 requires at least weekly baths or pouring water over yourself using fresh water, and Verse 152 requires the feet be cleaned each day in the summer and every three days in the winter. Every person has a right to being physically clean. Verse 76 expresses the use of rosewater and pure perfume so one’s fragrance is pleasing. These types of perfumes could have floral extracts, resins, essential oils, citrus, and natural spices. Synthetic chemicals or artificial musk may not be as pure. Every person has a right to be fragrant as a manifestation of paradise on earth. The purpose is to gladden those nearby, not to distract, distort, or intoxicate.

The Kitáb-i-Aqdas also says for all people to have trimmed nails. Verse 44 says to never shave your head, that hair is a sign of the natural order of creation. For males, the hair should not pass the limits of the ears. Each person has a right to trimmed nails and hair. Each person also has a right for their hair to be displayed or presented.

Reflection: When dignity is outwardly protected, what should be protected inwardly?

From appearance, the chapter turns to the emotional climate every person deserves.

14.6 The Right to Love and Kindness

Throughout the Kitáb-i-Aqdas, Bahá’u’lláh enjoins kindness and love for all.3 All people have a right to love and kindness. These are not conditional nor are they earned. This helps foster a sense of emotional well-being and security. Affection4 is a limitless tool, as long as no other rights are violated.

Reflection: If love is a right, what violates it most directly?

This leads into oppression as the broad category of harms that strip rights away.

14.7 The Right to Be Free of Oppression

The Kitáb-i-Aqdas forbids oppression.5 Oppression is used in the context of lewdness, which opposes the virtues of righteousness and piety.6 Oppression causes corruption. It is associated with deception and wrongdoing. Oppression can be associated with tyranny and opposes the fear of God. This type of oppression destroys what God creates. Oppression causes humiliation and is caused by the heedless. Oppression opposes justice and healing. Oppression can be caused by the intoxication of desire and hatred. Let’s explore the types of oppression and what all people have a right to from conception.

14.7.1 Maturity

Bahá’u’lláh describes various acts dependent upon reaching maturity.7 Every person has a right to mature and also a right to be free from being forced to be mature before they are mature. Preventing maturity is an act of oppression. This can be done by withholding education, preventing skill development, or by shielding from small responsibilities. Forcing a person to be mature before they are mature is also oppression. This can be done by forcing responsibility they are not yet able to handle spiritually, physically, and emotionally. A child should be a child. A person with a developmental handicap should be treated compassionately within the context of their handicap.

14.7.2 Lewdness

All people have a right to be free from lewdness.8 Lewdness can be defined as the intent to cause sexual desire through crude or obscene acts and words. Lewdness can also be the intent to shock or humiliate someone through those sexual acts or words. These acts can be unwelcome, or forced upon a person who does not consent. If a person lacks maturity, consent can never be provided.

14.7.3 Pederasty

Pederasty9 is the practice of a mature man having sex with an immature male. While the Kitáb-i-Aqdas does not explicitly apply the law to females, the primary aspect of pederasty would apply regardless of gender. There is the right for an immature person to be free from having sex with a mature person. This is another act of oppression which is associated with the right to be free from maturing before they are ready.

14.7.4 Marriage

All people have a right to be free from a forced marriage.10 Marriage is conditioned upon maturity and consent. Anyone under the age of maturity is protected from marriage. Between pederasty, lewdness, and marriage, every person has a right to sexual autonomy and safety.

14.7.5 Physical and Emotional Harm

All people have a right to protection from physical and emotional harm.11 The threat of physical harm to coerce consent would also be prohibited. Emotional harm can include contention, disputes, backbiting, and slander.12 Instead, all people have a right to consultation and a right to walk away and leave emotional harm.

14.7.6 Slavery

All people have a right from being purchased or sold as slaves or servants.

14.7.7 Provision

All people have a right to provision, even if they are unable to work. This would include all people who are not mature and have no responsibility to work. Provision can include food, shelter, clothing, and other basic necessities. For those who work, their provision would be fair wages or compensation which ensures food, shelter, clothing, and basic necessities.

As all people have a right to provision, all people have a right against being forced to beg. Those who are not mature cannot be forced to beg by their families. A person who begs has either been denied their right to provision or has chosen not to exercise their responsibility to work after maturity.

Finally, provision can also include basic environmental necessities, such as clean air, clean water, and food free from undisclosed toxins and chemicals.

14.7.8 Hatred

All people have a right to be free from hatred. Hatred can be expressed verbally, physically, and even through exclusionary acts such as shunning. Bahá’u’lláh associates hatred with an intoxication of desire. Some of these desires can be vain imaginings, such as race, superiority ideology, nationality, named religion, or other aspects of identity. Hatred can also be an expression of unfulfilled desire, where a person takes what they want from another.

14.7.9 Corruption

All people have a right to be free from corruption. This is not only political corruption, but all acts of dishonesty, fraud, or the degradation of virtues. Corruption can tie into some of the other rights, such as with lewdness as lewdness corrupts the virtue of purity. Corruption can be utilized by people in power, but also those who are compelling specific actions or material gain.

There is a right to be free from consuming that which robs a person of reason.13 This will cause a person to become heedless and suspicious. Opium is explicitly mentioned14 along with gambling. Reason is a virtue all people have a right to.

14.7.10 Tyranny

Tyranny is the use of power which is cruel, unfair, harsh, or unjust. This can apply in any relationship where there is a power dynamic involved. Every person has a right to be free from tyranny.15

14.7.11 Justice

All people have a right to justice. Justice can include the fair implementation of a legal system by a government, but it can also be a general fairness in how you are treated, especially when compared with others. Rules, regulations, rewards, punishments, and rights are executed in the same manner for one as they are for another.

Reflection: If oppression is forbidden, what practical care must be guaranteed?

From prevention of harm, the chapter turns to healing and the right to competent treatment.

14.8 The Right to a Skilled Physician

Bahá’u’lláh says for those who fall ill, skilled physicians should be referred to.16 Every person has a right to a skilled physician who is capable of treating the illness. This does not guarantee any person the best treatment money can buy, but a minimal baseline. This does not guarantee every illness will be cured. The right is solely for the ability to refer to a skilled physician, not to any particular course of treatment nor to any particular outcome.

For those who have yet reached maturity, this could be considered under the right to provision. If a skilled physician’s treatment plan is not followed, it could be considered a denial of provision and an act of oppression. This intersects with the right to cleanliness, where cleanliness is a vital aspect of disease prevention. The right to provision also helps provide nutrition and a healthy quality of life for the duration of one’s life.

Reflection: If a child is vulnerable, what must be protected beyond the body?

Material protections follow by addressing inheritance as a right that cannot be quietly taken.

14.9 The Right to Inheritance

All people have a right to receive any inheritance provided to them through the legal contract of a will and testament.17 This right can not be deprived under any circumstance. If a person has not reached maturity, their inheritance must be protected through a trust. This trust is managed professionally and responsibly until the youth reaches maturity.

Reflection: If worship is a right, what must never accompany it?

Freedom of conscience becomes clearer when worship is protected from coercion.

14.10 The Right to Worship

All people have a right to worship. They also have a right to be free from being forced to worship, which is an act of oppression. Associated with this right is the right to music and being able to recite the verses of God in a melodious way. The right to music cannot be restricted. Music should be governed by the rights afforded to all people. Bahá’u’lláh warns music should not lead anyone from a path of dignity.

All people have a right to a Mashriq’u’l-Adhkár. These are to be built in every village and city. Every child has the right to attend a Mashriq’u’l-Adhkár and recite the verses of God therein. They also have the right to be enraptured by the love of God. To deny this right is an act of oppression. To restrict the building of the Mashriq’u’l-Adhkár is an act of neglect.

Reflection: What song or musical style have you felt deep within yourself?

Education is the bridge that turns potential into capacity without coercion.

14.11 The Right to Education

Bahá’u’lláh emphasizes the right to education.18 Education includes at least two languages19 (the primary language of home and a secondary language), science,20 arts, crafts,21 and the sacred words of God.22 This education involves the skills required to learn these subjects, such as reading, writing, arithmetic, and critical thinking. Education involves the virtues and rights enjoined by Bahá’u’lláh as well as the gradual introduction of responsibilities to ensure maturity. Education also includes a variety of methodologies, and in particular, children should have a right to play. All people have a right to education.

As all have a right to be free from oppression, the right to education also includes a right to be free from indoctrination. While being taught all of these subjects, it must be done with fact, balanced opinions, and without any coercion of belief. All rights must be ensured during education.

Reflection: If rights come first, what does that imply about religious authority?

This reframes responsibility as a voluntary response to God, not a tool of control, which is central to achieving true liberation.

14.12 Responsibilities

People who have not reached maturity have no responsibility in the command of God, other than what is necessary to mature.

Reflection: If the chapter begins at conception, what is its single thread?

The thread is trusteeship, where law names what must never be taken from a person, so that freedom can become dignity rather than license.

14.13 Conclusion

These rights describe the minimum moral ground beneath every life, from conception through the approach to maturity. In this framework, law becomes the line that prevents domination, while leaving space for virtue, love, and conscience to grow. The next chapter turns to the responsibilities that emerge after maturity, where freedom is tested by what a person chooses to uphold.

  1. Kitáb-i-Aqdas #29↩︎

  2. Kitáb-i-Aqdas #2↩︎

  3. Kitáb-i-Aqdas #48↩︎

  4. Kitáb-i-Aqdas #65↩︎

  5. Kitáb-i-Aqdas #71↩︎

  6. Kitáb-i-Aqdas #64↩︎

  7. Kitáb-i-Aqdas #10 & #27↩︎

  8. Kitáb-i-Aqdas #74↩︎

  9. Kitáb-i-Aqdas #107↩︎

  10. Kitáb-i-Aqdas #65↩︎

  11. Kitáb-i-Aqdas #148↩︎

  12. Kitáb-i-Aqdas #19↩︎

  13. Kitáb-i-Aqdas #119↩︎

  14. Kitáb-i-Aqdas #155 & #190↩︎

  15. Kitáb-i-Aqdas #70↩︎

  16. Kitáb-i-Aqdas #113↩︎

  17. Kitáb-i-Aqdas #20 and #109↩︎

  18. Kitáb-i-Aqdas #48↩︎

  19. Kitáb-i-Aqdas #118↩︎

  20. Kitáb-i-Aqdas #77↩︎

  21. Kitáb-i-Aqdas #33↩︎

  22. Kitáb-i-Aqdas #150↩︎