الكافي- ط الاسلامية — Volume 2, Page 171
[١]أي: اللّه يعين المؤمن« و يصنع له» أي يكفى مهماته.« و لا يقول عليه» أي لا يقول المؤمن على اللّه.« الا الحق» أي الا ما علم أنّه حق( آت).
[٢]أي يكون خالصا طالبا لخيره، دافعا عنه الغيبة و سائر الشرور( آت).
[٣]كذا و في المصباح التسميت: ذكر اللّه على الشيء و تسميت العاطس الدعاء له.
[٤]النافلة: الغنيمة و العطية.
[٥]« صاحب الكلل» أي كان يبيعها و الكلل جمع كلة بالكسر فيهما و في القاموس الكلة بالكسر: الستر الرقيق و غشاء رقيق يتوقى به من البعوض. و صوفة حمراء في رأس الهودج.
Same indexed hadith alkafi-2053; it ends on this printed page after beginning on pages 170-171.
حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ وَ قَالَ أَحِبَّ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ وَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِنْ سَأَلَكَ فَأَعْطِهِ لَا تَمَلَّهُ خَيْراً وَ لَا يَمَلَّهُ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِذَا غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِذَا شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ فَإِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسْأَلَ سُمَيْحَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ إِنْ تُمُحِّلَ لَهُ فَأَعِنْهُ وَ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍّ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ وَ قَالَ بَلَغَنِي أَنَّهُ قَالَ إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ وَ قَالَ إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَيْهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ.
5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Abu ‘Abdillah (a.s.) who has said the following: “Of the rights of the Muslim on the Muslim is that he must not satisfy himself with food while his Muslim brother is hungry. One must not satisfy himself with water while one’s Muslim brother is thirsty, and one must not dress up in finery while his Muslim brother is in need of clothes. How great is the right of the Muslim on his Muslim brother! The Imam then said, ‘Love for your Muslim brother what you love for yourself. Ask him when you need him and when he needs you, you must help him and do not frustrate him, but be his supporter; he is your supporter. When he is absent protect his interests in his absence and when he is present visit, honor and respect him; you are from him and he is from you. If he is disappointed with you do not keep away from him before asking him to forgive you and if he gains something, thank Allah for it. If he suffers from something then support him. If he is subjected to a plot, assist him. If a man says to his brother, fie up on you, the relation of guardianship between them remains no longer. If he says, ‘You are my enemy, one of them will become an unbeliever. If he accuses him, belief in his heart melts like salt melts in water.’ The narrator has said that it is reported to me that the Imam said, ‘The light of the believer shines to the inhabitants of the heavens like the stars shine to the inhabitants of earth.’ And he said, ‘The believer is the friend of Allah Who helps him and grants him favors. He does not say about Him but the truth and he is not afraid of any one other than Him.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.
[1]الظاهر أنّه من أمليته بمعنى تركته و أخرته و الاملاء( فروگذاشتن و مهلت دادن و درازا كشيدن مدت). و لامه ياء و أمّا الاملال بمعنى( ملول كردن) فبعيد( لح). و قال الفيض( ره) في الوافي: لعل المراد بقوله« لا تمله خيرا و لا يمل لك» لا تسأمه من جهة اكثارك الخير و لا يسأم هو من جهة اكثاره الخير لك. يقال مللته و مللت منه إذا سأمه. انتهى.ص 170
[2]أي بالعفو عن التقصير و مساهلته بالتجاوز لئلا يستقر في قلبه فيوجب التنافر و التباغض و في بعض النسخ[ تسل سخيمته]. و السل انتزاعك الشيء و اخراجه في رفق و السخيمة: الحقد أى تستخرج حقده و غضبه برفق.ص 170
[3]« تمحل له» أي كيد. يقال: رجل محل اي ذو كيد و محل بفلان إذا سعى به إلى السلطان و المحال بالكسر الكيد( فى). و في القاموس« تمحل» وقع في شدة.ص 170
[4]أي يذاب. مثت الشيء- أميثه و أموثه فانماث إذا دفته في الماء.ص 170
[1]أي: اللّه يعين المؤمن« و يصنع له» أي يكفى مهماته.« و لا يقول عليه» أي لا يقول المؤمن على اللّه.« الا الحق» أي الا ما علم أنّه حق( آت).ص 171
لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ. - عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ مِثْلَهُ.
6. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Ali ibn ‘Uqbah from Abu ‘Abdillah (a.s.) who has said the following: “Of the rights of Muslin on a Muslim is to offer him the greeting of peace upon meeting him, visit him when he is ill, protect his interest when he is absent, say, ‘May Allah bless you’ when he sneezes, accept his invitation and take part in the procession for his funeral.” A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from Ali ibn ‘Uqbah a similar Hadith.
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.
[2]أي يكون خالصا طالبا لخيره، دافعا عنه الغيبة و سائر الشرور( آت).ص 171
[3]كذا و في المصباح التسميت: ذكر اللّه على الشيء و تسميت العاطس الدعاء له.ص 171
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ قَالَ إِنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ الْمَوَدَّةَ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةَ لَهُ فِي مَالِهِ وَ الْخَلَفَ لَهُ فِي أَهْلِهِ وَ النُّصْرَةَ لَهُ عَلَى مَنْ ظَلَمَهُ وَ إِنْ كَانَ نَافِلَةٌ فِي الْمُسْلِمِينَ وَ كَانَ غَائِباً أَخَذَ لَهُ بِنَصِيبِهِ وَ إِذَا مَاتَ الزِّيَارَةَ إِلَى قَبْرِهِ وَ أَنْ لَا يَظْلِمَهُ وَ أَنْ لَا يَغُشَّهُ وَ أَنْ لَا يَخُونَهُ وَ أَنْ لَا يَخْذُلَهُ وَ أَنْ لَا يُكَذِّبَهُ وَ أَنْ لَا يَقُولَ لَهُ أُفٍّ وَ إِذَا قَالَ لَهُ أُفٍّ فَلَيْسَ بَيْنَهُمَا وَلَايَةٌ وَ إِذَا قَالَ لَهُ أَنْتَ عَدُوِّي فَقَدْ كَفَرَ أَحَدُهُمَا وَ إِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ.
7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from abu al-Mamun al-Harithi who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘What are the rights of the believer on the believer?’ The Imam said, ‘Of the rights of the believer on the believer is to have compassion for him in his heart, assist him with his property, protect his interests in his absence in the matters of his family and support him against those who do injustice to him. If a benefit is distributed among the Muslims in his absence his believing brother should secure his share thereof. When he dies, he should visit his gravesite, must not do injustice to him, must not deceive him, must not violate his trust, must not betray him, must not call him a liar, must not say to him, ‘Fie upon you.’ If he says fie up on you then no guardianship ( Walayah ) relations will remain between them. If he says, ‘You are my enemy,’ one of them becomes an unbeliever and if he accuses him, belief in his heart will melt as salt melts in water.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.
[4]النافلة: الغنيمة و العطية.ص 171
Complete indexed hadith starts here; printed across pages 171-172.
كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَعَرَضَ لِي رَجُلٌ مِنْ أَصْحَابِنَا كَانَ سَأَلَنِي الذَّهَابَ مَعَهُ فِي حَاجَةٍ فَأَشَارَ إِلَيَّ فَكَرِهْتُ أَنْ أَدَعَ أَبَا عَبْدِ اللَّهِ ع وَ أَذْهَبَ إِلَيْهِ فَبَيْنَا أَنَا أَطُوفُ إِذْ أَشَارَ إِلَيَّ أَيْضاً فَرَآهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَانُ إِيَّاكَ يُرِيدُ هَذَا قُلْتُ نَعَمْ قَالَ فَمَنْ هُوَ قُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا قَالَ هُوَ عَلَى مِثْلِ مَا أَنْتَ عَلَيْهِ قُلْتُ نَعَمْ قَالَ فَاذْهَبْ إِلَيْهِ قُلْتُ فَأَقْطَعُ الطَّوَافَ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ طَوَافَ الْفَرِيضَةِ قَالَ نَعَمْ قَالَ فَذَهَبْتُ مَعَهُ ثُمَّ دَخَلْتُ عَلَيْهِ بَعْدُ فَسَأَلْتُهُ فَقُلْتُ أَخْبِرْنِي عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ فَقَالَ يَا أَبَانُ دَعْهُ لَا تَرِدْهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَلَمْ أَزَلْ أُرَدِّدُ عَلَيْهِ فَقَالَ يَا أَبَانُ تُقَاسِمُهُ شَطْرَ مَالِكَ ثُمَّ نَظَرَ إِلَيَّ فَرَأَى مَا دَخَلَنِي فَقَالَ يَا أَبَانُ أَ مَا تَعْلَمُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ ذَكَرَ الْمُؤْثِرِينَ عَلَى أَنْفُسِهِمْ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَقَالَ أَمَّا إِذَا أَنْتَ قَاسَمْتَهُ فَلَمْ تُؤْثِرْهُ بَعْدُ إِنَّمَا أَنْتَ وَ هُوَ سَوَاءٌ إِنَّمَا تُؤْثِرُهُ إِذَا أَنْتَ أَعْطَيْتَهُ مِنَ النِّصْفِ الْآخَرِ.
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from abu Ali Sahib al-Kalal from Aban ibn Taghlib who has said the following: “Once I was performing Tawaf (walking seven times around the Ka’ba) along with Abu ‘Abdillah (a.s.) when a man from our people came up asking me to go with him for a certain need and hinted to me for that purpose, but I did not like to leave Abu ‘Abdillah (a.s.) and go with him. I was still performing Tawaf when he made a gesture for the same purpose and Abu ‘Abdillah (a.s.) saw him and said to me, ‘O Aban, does he want you?.’ I said, ‘Yes, he does so.’ The Imam asked, ‘Who is he?’ I said, ‘He is a man from our people.’ The Imam asked, ‘Is he of the belief that you are?’ I said, ‘Yes, he is.’ The Imam said, ‘Then go to him.’ I asked, ‘Should I discontinue Tawaf?’ The Imam said, ‘Yes, do so.’ I asked, ‘Even if it is a compulsory Tawaf?’ The Imam said, ‘Yes, even if it is such.’ I (the narrator) then went with him. Later I went to meet the Imam and I said to him, ‘Please tell me about the rights of the believer on the believer.’ The Imam asked, ‘O Aban, ignore it and do not repeat.’ I said, ‘Yes, may Allah keep my soul in service for your cause, but I still like to bring up the question. The Imam said, ‘O Aban, are you ready to share with him parts of your property?’ He then looked at me and found out what was going on in my mind and he asked, ‘O Aban do you know what Allah, the Most Majestic, the Most Holy, has said about the self-abnegating people?’ I said, ‘Yes, may Allah keep my soul in service for your cause, I know about it.’ The Imam said, ‘If you share with him you have not practiced self- abnegation, but you both are equal. You give him preference only if you give him from the other half also.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[5]« صاحب الكلل» أي كان يبيعها و الكلل جمع كلة بالكسر فيهما و في القاموس الكلة بالكسر: الستر الرقيق و غشاء رقيق يتوقى به من البعوض. و صوفة حمراء في رأس الهودج.ص 171
[1]أي من التشيع و يدلّ على جواز قطع طواف الفريضة لقضاء حاجة المؤمن كما ذكره الاصحاب( آت)ص 172