بيان: قال الجوهري نشب الشي ء في الشي ء بالكسر نشوبا أي علق فيه.
Al-Jawhari said: "nashiba al-shay' fi al-shay'" means one thing being caught or hung upon another.
«5»- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِی مُحَمَّدٍ الْعَسْكَرِيِّ عليه السلام قَالَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ عليهما السلام مَنْ كَفَلَ لَنَا يَتِيماً قَطَعَتْهُ عَنَّا مَحَبَّتُنَا بِاسْتِتَارِنَا فَوَاسَاهُ مِنْ عُلُومِنَا الَّتِي سَقَطَتْ إِلَيْهِ حَتَّى أَرْشَدَهُ وَ هَدَاهُ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا أَيُّهَا الْعَبْدُ الْكَرِيمُ الْمُوَاسِي أَنَا أَوْلَى بِالْكَرَمِ مِنْكَ اجْعَلُوا لَهُ يَا مَلَائِكَتِي فِي الْجِنَانِ بِعَدَدِ كُلِّ حَرْفٍ عَلَّمَهُ أَلْفَ أَلْفِ قَصْرٍ وَ ضُمُّوا إِلَيْهَا مَا يَلِيقُ بِهَا مِنْ سَائِرِ النِّعَمِ.
The Commentary of Imam al-Hasan al-'Askari, peace be upon him, and al-Ihtijaj: Imam al-Hasan al-'Askari, peace be upon him, related from Imam al-Husayn, peace be upon him, that he said: Whoever takes charge of an orphan of ours — one whom the hardship of the occultation has cut off from us — and accompanies and assists him with our sciences until he is guided and directed, God, mighty and exalted, says to him: O My noble servant, who came to the aid of his brother! I am worthier than you of generosity. O My angels, appoint for him in the gardens, for every letter he taught, a thousand thousand palaces — and add to them from the other bounties what befits them.
بيان: قطعته عنا محبتنا باستتارنا أي كان سبب قطعه عنا أنا أحببنا الاستتار عنه لحكمة و في بعض النسخ محنتنا بالنون و هو أظهر.
"Qata'at-hu 'anna mahabbatuna bi-stitarina": that is, the cause of that orphan's being cut off from us was that we chose, for a wisdom, to remain hidden from him. In some copies it is "mihnatuna" (our trial), and that sense is clearer.
«6»- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ عليه السلام قَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى حَبِّبْنِي إِلَى خَلْقِي وَ حَبِّبْ خَلْقِي إِلَىَّ قَالَ يَا رَبِّ كَيْفَ أَفْعَلُ قَالَ ذَكِّرْهُمْ آلَائِي وَ نَعْمَائِي لِيُحِبُّونِي فَلَأَنْ تَرُدَّ آبِقاً عَنْ بَابِي أَوْ ضَالًّا عَنْ فِنَائِي ١ أَفْضَلُ لَكَ مِنْ عِبَادَةِ مِائَةِ سَنَةٍ بِصِيَامِ نَهَارِهَا وَ قِيَامِ لَيْلِهَا قَالَ مُوسَى وَ مَنْ هَذَا الْعَبْدُ الْآبِقُ مِنْكَ قَالَ الْعَاصِي الْمُتَمَرِّدُ قَالَ فَمَنِ الضَّالُّ عَنْ فِنَائِكَ قَالَ الْجَاهِلُ بِإِمَامِ زَمَانِهِ تُعَرِّفُهُ وَ الْغَائِبُ عَنْهُ بَعْدَ مَا عَرَفَهُ الْجَاهِلُ بِشَرِيعَةِ دِينِهِ تُعَرِّفُهُ شَرِيعَتَهُ وَ مَا يَعْبُدُ بِهِ رَبَّهُ وَ يَتَوَصَّلُ بِهِ إِلَى مَرْضَاتِهِ.
The Commentary of Imam al-Hasan al-'Askari, peace be upon him: Imam al-Hasan al-'Askari, peace be upon him, said: Imam Zayn al-'Abidin, peace be upon him, said: God revealed to Moses: Make Me beloved to My creatures, and make My creatures beloved to Me. Moses said: O Lord, what shall I do? He said: Remind them of My outward and inward blessings, that they may love Me. For if you bring back to Me a servant who has fled from Me, or return one gone astray to the house, that is better for you than a hundred years of worship whose days you fast and whose nights you spend in prayer. Moses said: O Lord, who is the servant who has fled? He said: The disobedient one who has overstepped Our command. He said: And who is the one lost from the door of Your house? He said: The ignorant one who does not know the Imam of his age — so make him know him. And another is absent from the Imam: after he has come to know the Imam of his age, make known to him his law and the way of his religion, and that by which he may worship his Lord, and the deeds by which he may win God's good pleasure.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام فَأَبْشِرُوا عُلَمَاءَ شِيعَتِنَا بِالثَّوَابِ الْأَعْظَمِ وَ الْجَزَاءِ الْأَوْفَرِ.
Imam Zayn al-'Abidin, peace be upon him, said: Give glad tidings to the scholars among our followers of the greatest reward and the most abundant recompense.
«7»- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِی مُحَمَّدٍ الْعَسْكَرِيِّ عليه السلام قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ عليهما السلام الْعَالِمُ كَمَنْ مَعَهُ شَمْعَةٌ تُضِي ءُ لِلنَّاسِ فَكُلُّ مَنْ أَبْصَرَ شَمْعَتَهُ دَعَا لَهُ بِخَيْرٍ كَذَلِكَ الْعَالِمُ مَعَ شَمْعَةٍ تُزِيلُ ظُلْمَةَ الْجَهْلِ وَ الْحَيْرَةِ فَكُلُّ مَنْ أَضَاءَتْ لَهُ فَخَرَجَ بِهَا مِنْ حَيْرَةٍ أَوْ نَجَا بِهَا مِنْ جَهْلٍ فَهُوَ مِنْ عُتَقَائِهِ مِنَ النَّارِ وَ اللَّهُ يُعَوِّضُهُ عَنْ ذَلِكَ بِكُلِّ شَعْرَةٍ لِمَنْ أَعْتَقَهُ مَا هُوَ أَفْضَلُ لَهُ مِنَ الصَّدَقَةِ بِمِائَةِ أَلْفِ قِنْطَارٍ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ بَلْ تِلْكَ الصَّدَقَةُ وَبَالٌ ٢ عَلَى صَاحِبِهَا لَكِنْ يُعْطِيهِ اللَّهُ مَا هُوَ أَفْضَلُ مِنْ مِائَةِ أَلْفِ رَكْعَةٍ بَيْنَ يَدَيِ الْكَعْبَةِ.
The Commentary of Imam al-Hasan al-'Askari, peace be upon him, and al-Ihtijaj: Imam al-Hasan al-'Askari, peace be upon him, related from Imam al-Baqir, peace be upon him, that he said: The scholar is like one holding a candle that gives light to the people, and so earns their prayers for good. The scholar holds a candle of knowledge and wisdom that destroys the darkness of ignorance and bewilderment; so everyone who escapes ignorance by that light and is freed from its captivity is, to the scholar's account, among those set free from the Fire. In requital for that, God gives him, for every hair of the one he freed from the captivity of ignorance, more and better than the charity of a hundred thousand qintars given by one who spends it otherwise than in the way of God — indeed such charity is a burden and an affliction upon its giver, whereas God gives him (the scholar) something whose reward is that of a hundred thousand prayer-cycles before the Ka'ba, and better and higher still.