السلام ذكر لنا هذا الأمر من قبل أن نبرم العهد ونحكم العقد لما عدلنا عنه إلى غيره فقالت عليها السلام : إليكم عني فلا عذر بعد تعذيركم ولا أمر بعد تقصيركم ( 9 ) .

be upon him, mentioned this matter to us before we bound the covenant and made firm the contract, we would not have turned from him to another. And she said, peace be upon her: Away from me! There is no excuse after your excusing, and no command after your falling short. (9)

وفي البحار عن العياشي قال دخلت أم سلمة على فاطمة عليها السلام فقالت لها : كيف أصبحت عن ليلتك يا بنت رسول الله ؟

And in the Bihar, from al-'Ayyashi, he said: Umm Salama came in upon Fatima, peace be upon her, and said to her: How have you risen from your night, O daughter of the Messenger of God?

قالت : أصبحت بين كمد وكرب ، فقد النبي وظلم الوصي ، هتك والله حجابه من أصبحت بين كمد وكرب ، فقد النبي وظلم الوصي ، هتك والله حجابه من أصبحت إمامته مقيضة ( 10 ) على غير ما شرع الله في التنزيل وسنها النبي صلى الله عليه وآله في التأويل ، ولكنها أحقاد بدرية وترات أحدية كانت عليها قلوب النفاق مكمنة [ مكتمنة ] لإمكان الوشاة فلما استهدف الأمر أرسلت علينا شآبيب الآثار من مخيلة الشقاق فيقطع وتر الإيمان من قسي صدورها ، ولبئس على ما وعد الله من حفظ الرسالة وكفالة المؤمنين ، أحرزوا عائدتهم غرور الدنيا بعد استنصار ممن فتك بآبائهم في مواطن الكرب ومنازل الشهادات ( 11 ) . ( 9 ) الاحتجاج ج 1 ص 147 . ( 10 ) في البحار مقبضة [ مقتبضة ] .

She said: I have risen between grief and distress: the loss of the Prophet and the wronging of the legatee. His veil has been rent, by God — I have risen between grief and distress: the loss of the Prophet and the wronging of the legatee; his veil has been rent, by God — of one whose leadership was taken over (10) contrary to what God laid down in the revelation and what the Prophet, may God bless him and his Family, appointed in the interpretation. But these are the rancours of Badr and the blood-debts of Uhud, over which the hearts of hypocrisy were lying in wait for an opportunity for the slanderers. So when the affair became their target, they sent upon us the downpours of the traces from the cloud of discord; and the string of faith is cut from the bows of their breasts. And evil is what they have done regarding what God promised of the guarding of the messengership and the sheltering of the believers. They secured their gain — the deception of this world — after the seeking of help from one who slew their fathers in the places of distress and the stations of martyrdom. (11) (9) Al-Ihtijaj, vol. 1, p. 147. (10) In the Bihar: seized.

( 11 ) البحار ج 43 ص 156 عوالم العلوم ج 6 ص 250 والحديث موجود في المناقب ج 2 ص 203 قولها عليها السلام : " عائفة " أي كارهة .

(11) Al-Bihar, vol. 43, p. 156; 'Awalim al-'Ulum, vol. 6, p. 250. And the report is found in al-Manaqib, vol. 2, p. 203. Her words, peace be upon her, “'a'ifa”: that is, loathing.

و " القالية " : المبغضة " لفظتهم " أي رميتهم وطرحتهم . " والعجم " : العض . " وشنأه " : كمنعه أبغضه . و " سبرتهم " أي اختبرتهم .

And “al-qaliya”: the detesting. “Lafaztuhum”: that is, I cast them out and threw them away. And “al-'ajm”: the chewing. And “shana'ahu”, on the pattern of mana'ahu: he hated him. And “sabartuhum”: that is, I tested them.

و " الفلول " بالضم : جمع فل بالفتح وهو الثلمة والكسر في حد السيف . و " الخور " بالفتح : الضعف . و " القناة " الرمح .

And “al-fulul”, with damma: the plural of fall, with fatha, which is the notch and the break in the edge of a sword. And “al-khawr”, with fatha: weakness. And “al-qanat”: the spear.

و " الخطل " : المنطق الفاسد " وقرع الصفاة " : الصفاة الحجر الأملس أي جعلتم أنفسكم مقرعا لخصامكم حتى قرعوا صفاتكم . " وصدع . القناة " : شقها . " الأوق " : الثقل " شنت " : أي فرقت . الجدع : قطع الأنف . العقر : الجرح والطبين : الفطن الحاذق . والسجح بضمتين : الليل السهل . والكلم : الجرح .

And “al-khatal”: corrupt speech. And “the striking of the smooth rock”: al-safat is the smooth stone — that is, you made yourselves a striking-place for your adversaries until they struck your rock. And “the splitting of the spear-shaft”: its cleaving. “Al-awq”: the weight. “Shannat”: that is, she scattered. Al-jad': the cutting of the nose. Al-'aqr: the wounding. And al-tabin: the shrewd and skilful. And al-sujh, with two dammas: the gentle and easy. And al-kalm: the wound.

والخشاش بالكسر : ما يجعل في أنف البعير ، النمير : الماء النامي في الحشد يعني عين لا ينقطع ماؤها ، وضفتا النهر : جانباه . وتطفح : أي تمتلئ حتى تفيض .

And al-khishash, with kasra: what is put in the nose of a camel. Al-namir: the water that grows in abundance — meaning a spring whose water does not cease. And the two daffas of a river: its two banks. And tatfah: that is, it fills until it overflows.

والترنوق : الطين الذي في الأنهار والمسيل والمعنى أنه لا ينقص الماء حتى يظهر الطين والحمأ من جانبي النهر . الذنابي : ذنب الطائر .

And al-tarnuq: the mud that is in rivers and watercourses. And the meaning is that the water does not diminish so that the mud and the black slime appear from the two sides of the river. Al-dhunaba: the tail of the bird.

ذعاق : داء قاتل غب ما أسس الأولون : يعني عاقبته .

Dhu'aq: a killing disease. “The consequence of what the first laid down”: meaning its outcome.

الجأش : الارتفاع والاضطراب غشم : أي ظلم .

Al-ja'sh: the rising and the agitation. Ghashama: that is, he wronged.

أقول : توضيح الكلمات الغامضة في كلامها عليها السلام أكثرها من البحار للعلامة المجلسي ( ره ) .

I say: the explanation of the obscure words in her speech, peace be upon her, is mostly from the Bihar of the 'allama al-Majlisi, may God have mercy on him.