<p class='libAr' dir='rtl'>قال مصنف هذا الكتاب - رحمه الله -: سألت أبا أحمد الحسن بن عبد الله بن سعيد العسكري عن معنى هذا الحديث فقال: أما قولها صلوات الله عليها: " عائفة " فالعائفة الكارهة يقال: " عفت الشئ " إذا كرهته " أعافه ". و " القالية " المبغضة، يقال: " قليت فلانا " إذا أبغضته كما قال الله تبارك وتعالى: " ما ودعك ربك وما قلى " وقولها عليها السلام: " لفظتهم " هو طرح الشئ من الفم كراهة له، تقول: " عضضت على الطعام ثم لفظته " إذا رميت به من فمك. وقولها: " قبل أن عجمتهم " يقال: " عجمت الشئ " إذا عضضت عليه، و " عود معجوم " إذا عض. و " شنأتهم " أبغضتهم، والاسم منه " الشنآن ". وقولها: " سبرتهم " أي امتحنتهم، يقال: " سبرت الرجل " اختبرته وخبرته. وقولها: " فقبحا لفلول الحد " يقال: " سيف مفلول " إذا انثلم حده. و " الخور " الضعف. و " الخطل " الاضطراب. وقولها: " لقد قلدتهم ربقتها " الربقة ما يكون في عنق الغنم وغيرها من الخيوط والجمع الربق، و " شننت " صببت، يقال: " شننت الماء وشننته " إذا صببته " وجدعا " شتم من جدع الانف. و " عقرا " من قولك: " عقرت الشئ ". و " سحقا " أي بعدا. و " زحزحوها " أي نحوها. و " الرواسي " الأصول الثابتة وكذلك " القواعد ". و " الطبين " العالمين،. و " ما نقموا من أبي حسن " أي ما الذي أنكروا عليه. و " تنمره " أي تغضبه يقال: " تنمر الرجل " إذا غضب وتشبه بالنمر. وقولها: " تكافوا " أي كفوا أيديهم عنه. و " الزمام " مثل في هذا. " لاعتلقه " لاخذه بيده. و " السجح " السير السهل. " لا يكلم " لا يجرح ولا يدمى . و " الخشاش " ما يكون في أنف البعير من الخشب. و " لا يتعتع " أي لا يكره ولا يقلق و " المنهل " مورد الماء. و " النمير " الماء النامي في الحشد. و " الفضفاض " الكثير. و " الضفتان " جانبا النهر. و " البطان " جمع " بطين " وهو الريان. غير متحل منه بطائل " أي كان لا يأخذ من مالهم قليلا ولا كثيرا : " إلا بغمر الماء " كان يشرب بالغمر، و " الغمر " القدح الصغير. " وردعه سورة الساغب " أي كان يأكل من ذلك قدر ما يردع ثوران الجوع. و " الذنابى " ما يلي الذنب من الجناح. و " القوادم " ما تقدم منه و " العجز " معروف. و " المعاطس ": الأنوف. وقولها: " فنظرة " أي انتظروا " ريثما تنتجوا " تقول: حتى تلد. " ثم احتلبوا طلاع القعب " أي ملا القعب والعقب العس من الخشب. و " الدم العبيط " الطري. و " الزعاف " السم. و " الممقر " المر و " الهرج " القتل. و " الزهيد " القليل.The compiler of this book, may Allah grant him mercy, said: I asked Abu Ahmad, Hasan bin Abdullah bin Sa’eed al-Askari, about the meaning of this narration, and he said: As for the saying of her, Allah’s blessings be upon her: «one who will leave», one who abandons (a thing) is a dislike (of it). It is said: «You left the thing» if you would dislike it. «He made him leave it». «Detesting» is (performed by) one who hates. It is said: «You detested such-a-person» if you would hate him, like how Allah, Blessed and Exalted is He, said: «Your Lord did not take leave of you, nor did He detest (you).» (93:3) The saying of her, peace be upon her: «I spat them» is to cast something from the mouth out of dislike to it. You would say: «I bit the food and then spat it» if you would cast it from your mouth. With regards to her saying: «before I chewed them», it is said: «You chewed the thing» if you would bite on it, and: «A chewed stick» if it is bitten. «Disgust them» is to hate them, and the noun of it is disgust. Her saying «examined them» means to have tested them. It is said: «I examined the man» if I would test him and experience from him. With regards to her saying: «ugliness (be to them) due to the roundedness of the edges», it is said: «A rounded sword» if its edge has become blunt. «Weakness» is feebleness. «Clumsiness» is confusion. With regards to her saying: «I had certainly bound the nooses to them», a noose is that which is in the necks of sheep and others of rope, and its plural is nooses . «Poured» is (like): I casted. It is said: «I poured the water» if I would cast it. «Mutilation» is an offense relating to mutilation of the nose. «Slaughter» stems from (the like of) your saying: «I slaughtered the thing». «Crushing» means distance. «Did they remove it» means that they turned it away. «Mountains» are established roots, and so are «Foundations». «Knowledgeable» are those who know. «Whatever they harbored of malice towards Abu Hasan» means that which they reproached him for. «His rage» is his anger. It is said: «The man raged» if he is angered and resembles a tiger. Her saying: «refrained» means that they keep their hands off him. «Ropes» were an example in this. «He would have taken it» is that he would have grabbed it with his hand. «Walked with them in a suggestible manner» is easy marching. «Will not cause injury» is that it does not cause a wound, nor makes bleed. «Khashash» is the wood that is placed into the nose of a camel. (The meaning of) That it will not shake, is that it will not be disliked, nor be of worry. «Spring» is a natural water source. «High-flowing» is continuous water from an uninterrupted source. «Full to the brim» is abundance, and «banks» are the two sides of the river. «Full» is the plural of a one who is full , and that is to be abundantly watered. «Without seeking lawfulness to it with an enormous thing» means that he did not take from their property, neither little, nor much, «except by a tumbler of water» such as that he drinks with a tumbler. A tumbler is a small vessel. «And the repelling of the evil of the famished» means that he used to eat from that by the amount of what would repel the agitation of hunger. «That which is behind the tail» is that part which comes after the tail. «That which is before it» is that which precedes. A «bottom» is known. «Sneezers» are noses. Her saying: «Thus, wait a little» means: Wait. With regards to «while you are producing», she is saying (that they should do so) until it gives birth. «Then, (you may) seek to milk until the fullness of the large vessel» means that the large vessel is filled to the brim. A large vessel is a large container of wood. «Tender blood» is that which is soft. «Venom» is poison. «Pungent» is bitter. «Turmoil» is (referring to) death. «Small in size» is little.