البهائي رحمه اللّٰه بضم الحرف المضارعة من أكسب و المراد أنه يكسب الإنسان طاعة اللّٰه أو يكسبه طاعة العباد له. أقول لا حاجة إلى نقله إلى باب الإفعال بل المجرد أيضا ورد بهذا المعنى بل هو أفصح قال الجوهري الكسب الجمع و كسبت أهلي خيرا و كسبت الرجل مالا فكسبه و هذا مما جاء فعلته ففعل انتهى. و الضمير في يكسبه راجع إلى صاحب العلم.

al-Baha'i, God's mercy be upon him, said: with damma on the letter of the imperfect, from aksaba; and what is meant is that it gains for the man the obedience of God, or gains for him the obedience of the servants to him. I say: there is no need to transfer it to the fourth form; rather the simple form too has come with this meaning — indeed it is the more eloquent. Al-Jawhari said: al-kasb is gathering; and one says kasabtu ahli khayran, and kasabtu al-rajula malan fa-kasabahu — and this is among what has come as fa'altuhu fa-fa'ala. End. And the pronoun in yuksibuhu refers back to the possessor of knowledge.

و في نهج البلاغة يكسب الإنسان الطاعة و جميل الأحدوثة.

And in the Nahj al-Balagha: "it gains the man obedience and a fair mention."

أي الكلام الجميل و الثناء و الأحدوثة مفرد الأحاديث و في ف بعد ذلك و منفعة المال تزول بزواله و هو ظاهر مات خزان الأموال و هم أحياء أي هم في حال حياتهم في حكم الأموات لعدم ترتب فائدة الحياة على حياتهم من فهم الحق و سماعه و قبوله و العمل به و استعمال الجوارح فيما خلقت لأجله كما قال تعالى أَمْواتٌ غَيْرُ أَحْياءٍ وَ ما يَشْعُرُونَ ١و العلماء بعد موتهم أيضا باقون بذكرهم الجميل و بما حصل لهم من السعادات و اللذات في عالم البرزخ و النشأة الآخرة و بما يترتب على آثارهم و علومهم و ينتفع الناس من بركاتهم الباقية مدى الأعصار و على نسخه أمالي الشيخ المراد أنهم ماتوا و مات ذكرهم و آثارهم معهم و العلماء بعد موتهم باقون بآثارهم و علومهم و أنوارهم قوله عليه السلام و أمثالهم في القلوب موجودة قال الشيخ البهائي الأمثال جمع مثل بالتحريك فهو في الأصل بمعنى النظير استعمل في القول السائر الممثل مضربه بمورده ثم في الكلام الذي له شأن و غرابة و هذا هو المراد هاهنا أي إن حكمهم و مواعظهم محفوظة عند أهلها يعملون بها انتهى و يحتمل أن يكون المراد بأمثالهم أشباحهم و صورهم فإن المحبين لهم المهتدين بهم المقتدين لآثارهم يذكرونهم دائما و صورهم متمثلة في قلوبهم على أن يكون جمع مثل بالتحريك أو جمع مثل بالكسر فإنه أيضا يجمع على أمثال إن هاهنا لعلما و في نهج البلاغة لعلما جما أي كثيرا لو أصبت له حملة بالفتحات جمع حامل أي من يكون أهلا له و جواب لو محذوف أي

That is, fair speech and praise. And al-uhdutha is the singular of al-ahadith. And in f, after that: "and the benefit of wealth passes away with its passing" — and that is evident. "The hoarders of wealth have died while they are alive" — that is, they are, in the state of their living, under the ruling of the dead, because the benefit of life does not follow upon their living: the understanding of the truth, and the hearing of it, and the accepting of it, and the acting by it, and the employing of the limbs in that for which they were created; as He, exalted be He, said: "dead, not living, and they are not aware" (1). And the scholars, after their death too, endure by their fair mention, and by what has been obtained for them of felicities and delights in the world of the barzakh and in the next arising, and by what follows upon their traces and their sciences, and by what people benefit from their abiding blessings through the length of the ages. And according to the copies of the Amali of al-Shaykh, what is meant is that they died and their mention and their traces died with them, while the scholars after their death endure by their traces and their sciences and their lights. His words, peace be upon him, "and their likenesses are present in hearts" — the Shaykh al-Baha'i said: al-amthal is the plural of mathal, with the vowelling; and it is in origin in the sense of the peer, then used for the current saying whose application is likened to its occasion, then for speech that has consequence and rarity — and this is what is meant here; that is, that their rulings and their admonitions are preserved with their people, who act by them. End. And it is possible that what is meant by their likenesses is their forms and their images; for those who love them, who are guided by them, who follow their traces, remember them always, and their forms are pictured in their hearts — on the supposition that it is the plural of mathal with the vowelling, or the plural of mithl with kasra, for that too is pluralized as amthal. "Indeed here is knowledge": and in the Nahj al-Balagha, "much knowledge" — that is, abundant. "If only I had found bearers for it": hamala, with the fathas, is the plural of hamil — that is, one who is worthy of it. And the apodosis of law is omitted; that is,