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129 the Mother Book
The term "Mother Book" is generally used to designate the central Book of a religious Dispensation. In the Qur'án and Islamic Hadíth, the term is used to describe the Qur'án itself. In the Bábí Dispensation, the Bayán is the Mother Book, and the Kitáb-i-Aqdas is the Mother Book of the Dispensation of Bahá'u'lláh. Further, the Guardian in a letter written on his behalf has stated that this concept can also be used as a "collective term indicating the body of the Teachings revealed by Bahá'u'lláh". This term is also used in a broader sense to signify the Divine Repository of Revelation.

130 Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning
In several of His Tablets, Bahá'u'lláh affirms the distinction between allegorical verses, which are susceptible to interpretation, and those verses that relate to such subjects as the laws and ordinances, worship and religious observances, whose meanings are evident and which demand compliance on the part of the believers.
As explained in notes 145 and 184, Bahá'u'lláh designated 'Abdu'l-Bahá, His eldest Son, as His Successor and the Interpreter of His Teachings. 'Abdu'l-Bahá in His turn appointed His eldest grandson, Shoghi Effendi, to succeed Him as interpreter of the holy Writ and Guardian of the Cause. The interpretations of 'Abdu'l-Bahá and Shoghi Effendi are considered divinely guided and are binding on the Bahá'ís.
The existence of authoritative interpretations does not preclude the individual from engaging in the study of the Teachings and thereby arriving at a personal interpretation or understanding. A clear distinction is, however, drawn in the Bahá'í Writings between authoritative interpretation and the understanding that each individual arrives at from a study of its Teachings. Individual interpretations based on a person's understanding of the Teachings constitute the fruit of man's rational power and may well contribute to a greater comprehension of the Faith. Such views, nevertheless, lack authority. In presenting their personal ideas, individuals are cautioned not to discard the authority of the revealed words, not to deny or contend with the authoritative interpretation, and not to engage in controversy; rather they should offer their thoughts as a contribution to knowledge, making it clear that their views are merely their own.

131 approach not the public pools of Persian baths
Bahá'u'lláh prohibits the use of the pools found in the traditional public bath-houses of Persia. In these baths it was the custom for many people to wash themselves in the same pool and for the water to be changed at infrequent intervals. Consequently, the water was discoloured, befouled and unhygienic, and had a highly offensive stench.

132 Avoid ye likewise the malodorous pools in the courtyards of Persian homes
Most houses in Persia used to have a pool in their courtyard which served as a reservoir for water used for cleaning, washing and other domestic purposes. Since the water in the pool was stagnant and was not usually changed for weeks at a time, it tended to develop a very unpleasant odour.

133 It is forbidden you to wed your fathers' wives.
Marriage with one's stepmother is here explicitly prohibited. This prohibition also applies to marrying one's stepfather. Where Bahá'u'lláh has expressed a law between a man and a woman it applies mutatis mutandis as between a woman and a man unless the context should make this impossible.
'Abdu'l-Bahá and Shoghi Effendi confirmed that, while stepmothers are the only category of relatives mentioned in the text, this does not mean that all other unions within a family are permissible. Bahá'u'lláh states that it devolves upon the House of Justice to legislate "concerning the legitimacy or otherwise of marrying one's relatives" (Q&A 50). 'Abdu'l-Bahá has written that the more distant the blood-relationship between the couple the better, since such marriages provide the basis for the physical well-being of humanity and are conducive to fellowship among mankind.

134 the subject of boys.
The word translated here as "boys" has, in this context, in the Arabic original, the implication of paederasty. Shoghi Effendi has interpreted this reference as a prohibition on all homosexual relations.
The Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Bahá'í law thus restricts permissible sexual intercourse to that between a man and the woman to whom he is married.
In a letter written on behalf of Shoghi Effendi it is stated:
No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such, besides being against nature. To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.
Bahá'u'lláh makes provision for the Universal House of Justice to determine, according to the degree of the offence, penalties for adultery and sodomy (Q&A 49).

135 To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace
This is an allusion to the practice of certain clerics and religious leaders of earlier Dispensations who, out of hypocrisy and affectation, and in order to win the praise of their followers, would ostentatiously mutter prayers in public places as a demonstration of their piety. Bahá'u'lláh forbids such behaviour and stresses the importance of humility and genuine devotion to God.

136 Unto everyone hath been enjoined the writing of a will.
According to the Teachings of Bahá'u'lláh, the individual has a duty to write a will and testament, and is free to dispose of his estate in whatever manner he chooses (see note 38).
Bahá'u'lláh affirms that in drawing up his will "a person hath full jurisdiction over his property", since God has permitted the individual "to deal with that which He hath bestowed upon him in whatever manner he may desire" (Q&A 69). Provisions are set out in the Kitáb-i-Aqdas for the distribution of inheritance in the case of intestacy. (See notes 38-48.)

137 the Most Great Name
As explained in note 33, the Greatest Name of God can take various forms, all based on the word "Bahá". The Bahá'ís in the East have implemented this injunction of the Aqdas by heading their wills with such phrases as "O Thou Glory of the All-Glorious", "In the name of God, the All-Glorious" or "He is the All-Glorious" and the like.

138 All Feasts have attained their consummation in the two Most Great Festivals, and in the two other Festivals that fall on the twin days
This passage establishes four great festivals of the Bahá'í year. The two designated by Bahá'u'lláh as "the two Most Great Festivals" are, first, the Festival of Ridván, which commemorates Bahá'u'lláh's Declaration of His Prophetic Mission in the Garden of Ridván in Baghdád during twelve days in April/May 1863 and is referred to by Him as "the King of Festivals" and, second, the Báb's Declaration, which occurred in May 1844 in Shíráz. The first, ninth and twelfth days of the Festival of Ridván are Holy Days (Q&A 1), as is the day of the Declaration of the Báb.
The "two other Festivals" are the anniversaries of the births of Bahá'u'lláh and the Báb. In the Muslim lunar calendar these fall on consecutive days, the birth of Bahá'u'lláh on the second day of the month of Muharram 1233 A.H. (12 November 1817), and the birth of the Báb on the first day of the same month 1235 A.H. (20 October 1819), respectively. They are thus referred to as the "Twin Birthdays" and Bahá'u'lláh states that these two days are accounted as one in the sight of God (Q&A 2). He states that, should they fall within the month of fasting, the command to fast shall not apply on those days (Q&A 36). Given that the Bahá'í calendar (see notes 26 and 147) is a solar calendar, it remains for the Universal House of Justice to determine whether the Twin Holy Birthdays are to be celebrated on a solar or lunar basis.