Daga cikin abubuwan da aka sani tabbas, Annabi ﷺ ya sa aka rubuta wata takardar tsarin mulki, kuma ya karɓe ta don daidaita wasu daga cikin dangantakoki a Madina, babban birnin Ƙasar Musulunci da ta fara tasowa. Abin da ke biyo baya an ruwaito shi da mafi ingancin sarkar masu ruwaitawa a cikin "Sunan Abu Dawud" (3/154/3000) da kuma wani buga na daban na "Sunan" nasa (3/114/3002):

It is from the established matters that the Prophet (peace be upon him) had a constitutional document written down and that he adopted it for the regulation of some of the relationships in Madinah, the capital of the newly arising Islamic State. The following has been narrated with the most authentic of chains of transmission in the “Sunan of Abu Dawud” (3/154/3000) and in another printed version of his “Sunan” (3/114/3002):

Az-Zuhriy ya ruwaito daga Abdur Rahman bin Abdullah bin Ka'b bin Malik, daga mahaifinsa, wanda yana daya daga cikin mutum uku da aka karɓi tubansu (wato Ka'b bin Malik):

Az-Zuhriy related from Abdur Rahman bin Abdullah bin Ka’b bin Malik from his father who was one of the three whose repentance had been accepted (i.e. Ka’b bin Malik):

Ka'b bin Al-Ashraf ya kan yi wa Manzon Allah (ﷺ) izgili, kuma ya tunzura kafirai na Quraishawa a kansa. Lokacin da Manzon Allah (ﷺ) ya zo Madina, mutanenta sun kasance cakuda iri-iri; wasu daga cikinsu Musulmai ne, wasu kuma masu bautar gumaka waɗanda ke bauta wa gumaka, wasu kuma Yahudawa ne. Suna neman cutar da Manzon Allah (ﷺ) da sahabbansa. Sai Allah, Maɗaukaki, ya umarci Annabinsa da ya nuna haƙuri da yin afuwa. Allah ya saukar da ayoyi game da su.

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) and incited the disbelievers of the Quraish against him. When the Prophet (ﷺ) came to Madinah, its people were a mixed blend; some of them were Muslims and others were polytheists who worshipped idols whilst some were Jews. They used to seek to bring harm/abuse to the Prophet (ﷺ) and his Companions. Then Allah, the Most High, commanded His Prophet to show patience and to overlook. Allah revealed in respect to them .

"Lalle ne za a jarrabe ku cikin dukiyoyinku da kanku. Kuma lalle ne za ku ji daga waɗanda aka bai wa Littafi kafin ku, da kuma daga waɗanda suka sanya wa Allah abokan tarayya, cutarwa mai yawa. Amma idan kun yi haƙuri kuma kuka ji tsoron Allah, to, lalle wannan yana daga cikin al'amura masu muhimmanci da ake buƙatar ƙudiri a kansu." (TMQ 3:186)

“You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

Lokacin da Ka'b bin Al Ashraf ya ki daina cutar da Annabi (ﷺ), sai Annabi (ﷺ) ya umarci Sa'd bin Mu'adh ya aika da wata ƙaramar ƙungiya don su kashe shi. Ya aika Muhammad bin Maslamah. Daga nan ya ba da labarin yadda aka kashe shi.

When Ka’b bin Al Ashraf refused to desist from hurting the Prophet (ﷺ) the Prophet(ﷺ) ordered Sa’d bin Mu’adh to send a small group to kill him. He sent Muhammad bin Maslamah. He then mentioned the story of his killing. .

Lokacin da suka kashe shi, Yahudawa da masu bautar gumaka sun firgita sosai. Washegari suka zo wurin Annabi (ﷺ) suka ce: “An kai wa abokinmu hari da daddare aka kashe shi.” Sai Annabi (ﷺ) ya sanar da su abin da yake ta faɗa musu. Sannan Annabi (ﷺ) ya kira su domin ya rubuta takardar yarjejeniya tsakaninsa da su, don su koma gare ta (a lokacin matsaloli). Haka ya rubuta takarda (Sahifah) ta yarjejeniya tsakaninsa, da su (waɗanda ba Musulmi ba), da Musulmai baki ɗaya.” Haka kuma an ruwaito shi ta hanyar Abu Dawud a cikin “Dalaa’il An-Nubuwwah” na Al-Baihaqi (3/198):

When they killed him, the Jews and the polytheists were greatly alarmed. The next day they came to the Prophet (ﷺ) and said: “Our Companion was attacked at night and killed.” The Prophet(ﷺ) then informed them about that what he had been saying. The Prophet (ﷺ) then called them so that he could write a document of agreement between him and them for them to refer back to (for issues). And so, he wrote a document (Sahifah) of agreement between him, them (the non-Muslims) and the Muslims in general.” The following was also related via Abu Dawud in “Dalaa’il An- Nubuwwah” of Al-Baihaqi (3/198):

"Ka'b bin Al-Ashraf ya kasance yana yi wa Annabi (ﷺ) ba'a … Sannan ya ci gaba da ambaton hakan (watau labarin). Kuma hadisin Abdul-Kareem ya fi cikakke …". Za mu zo kan hadisin Abdul-Kareem daga baya. .

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) … He then went on to mention it (i.e. the narration). And the Hadith of Abdul-Kareem is more complete …”. We will come to the Hadith of Abdul-Kareem later. .

Al-Albani ya ce: Isnadin (silsilar ruwaya) Sahihi ne. Ni kuma ina cewa: I (wannan daidai ne), kuma abin da aka ambata game da kasancewar rashin tabbas (Idtiraab) a cikin Isnadin ba ya cutar da hakan.

Al-Albani said: The Isnad (Chain of narration) is Sahih. I say: Yes (that is correct) and what has been mentioned in terms of the existence of instability (Idtiraab) in the Isnad does not negatively impact that. .

Wannan saboda:

That is because:

1) Ko dai ya ruwaito shi ta hanyar Abdur Rahman Bin Abdullah Bin Ka'b Bin Malik daga mahaifinsa Abdullah Bin Ka'b Bin Malik, wanda yake jagorantar Ka'b Bin Malik bayan ya makance, wanda kuma ya ruwaito daga mahaifinsa, Sahabi Ka'b Bin Malik, daya daga cikin mutum uku da aka karɓi tubansu, kamar yadda aka rubuta a hadisai da yawa na Al-Bukhari da Muslim. Saboda haka, hadisin Sahihi ne (ingantacce) bisa sharuddansu.

1) Either it was related by Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik from his father Abdullah Bin Ka’b Bin Malik, who use to guide Ka’b Bin Malik after he became blind, who related from his father, the Sahaabiy Ka’b Bin Malik, one of the three whose repentance was accepted, as has been recorded in numerous Ahaadeeth of Al- Bukhaari and Muslim. And so, the Hadith is Sahih (authentic) upon their conditionality. .

2) Ko kuma, Abdur Rahman Bin Abdullah Bin Ka'b Bin Malik ne ya ruwaito shi daga kakansa kai tsaye, wato Sahabi Ka'b Bin Malik. Hakan ya faru ne domin Abdur Rahman yakan kai wa kakansa saƙo a madadin mahaifinsa Abdullah a wasu lokuta. Haka kuma, Larabawa sukan kira kakansu da "uba" akai-akai. (Bugu da ƙari, kakan ma uba ne, babu shakka, kamar yadda Alkur'ani ya tabbatar. Haka nan kuma hakan yana bisa buƙatar harshe wacce aka gina a kan larura ta gani da hankali). Lallai al'ada ce mai ci gaba da dorewa. Saboda haka, kalmar da ke cikin silsilar ruwaya "daga mahaifinsa" tana nufin daga kakansa. 3) Ko kuma, Abdur Rahman Bin Ka'b Bin Malik ne ya ruwaito shi daga mahaifinsa, Sahabi Ka'b Bin Malik, ba daga Abdur Rahman Bin Abdullah Bin Ka'b Bin Malik ba. Az-Zuhriy ya ji (wato ya karɓi riwayoyi) daga Abdur Rahman Bin Abdullah Bin Ka'b Bin Malik da kuma daga sunansa ɗaya kuma kawun mahaifinsa, Abdur Rahman Bin Ka'b Bin Malik. Rashin daidaituwar riwayar daga Az-Zuhriy ce kaɗai, domin ya kan ruwaito daga ƙwaƙwalwarsa, wani lokaci yana tuna ta wannan hanya, wani lokaci kuma ta wata hanyar, saboda kusancin silsilar nasabobi da sunaye. Wani lokaci kuma yakan zaɓi aminci, ya ruwaito ta hanyar Mursal (wato da silsila mai katsewa).

Cewa Bayahude Ka'b bin Al-Ashraf mawaki ne, kuma yana yi wa Manzon Allah (ﷺ) izgili, yana kuma tada hankalin kafiran Quraishawa a kansa a cikin waƙoƙinsa. Lokacin da Manzon Allah (ﷺ) ya zo Madina, jama'arta cakuɗaɗɗu ne, sun ƙunshi Musulmai waɗanda kiran Manzon Allah (ﷺ) ya haɗa kansu, da Mushrikai (masu bautar gumaka) waɗanda ke bautar gumaka, da Yahudawa waɗanda mutane ne na yaƙi da katanga, kuma abokan ƙawancen mazauna (Yathrib) ne; wato Aws da Khazraj. Lokacin da Manzon Allah (ﷺ) ya isa Madina, yana so ya gyara halin da suke ciki duka. Mutum zai zama Musulmi, mahaifinsa kuma Mushriki, ko mutum ya zama Musulmi, ɗan'uwansa kuma Mushriki. Lokacin da Manzon Allah (ﷺ) ya zo Madina, Mushrikai da Yahudawa suna neman haifar da babbar cutarwa da cin zarafi ga Manzon Allah (ﷺ) da sahabbansa. Allah Maɗaukakin Sarki ya umarci Manzonsa da Musulmai su yi haƙuri a kan hakan kuma su yi watsi da su. Allah, tsarkakakke ne yabonSa, ya saukar game da su: "Lallai za a jarraba ku cikin dukiyoyinku da kanku. Kuma lallai za ku ji daga waɗanda aka bai wa Littafi kafinku da kuma daga waɗanda suka haɗa wasu da Allah cin zarafi mai yawa. Amma idan kuka yi haƙuri kuka kuma ji tsoron Allah - to, lallai wannan yana cikin al'amura masu buƙatar ƙudiri" (TMQ 3:186).

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and incite the disbelievers of Quraish against him in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a blended mix, consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews who were people of weaponry and fortresses and were allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah, he wanted to remedy the situation of them all. A man would be a Muslim and his father a Mushrik (polytheist), and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al- Madinah, the polytheists and Jews used to seek to bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Messenger and the Muslims to persevere patiently upon that and overlook them. Allah, glorified be His praise, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

Kuma Allah ya saukar game da su: "Da yawa daga cikin Ahlul Kitabi suna so su mayar da ku kafirai bayan kun yi imani, daga hassada daga kansu, koda bayan gaskiya ta bayyana a gare su. Don haka ku yi afuwa, ku kuma yafe, har Allah ya zo da umurninsa. Lallai Allah Mai iko ne a kan kowane abu" (). Sa'an nan, lokacin da Ka'b bin Al-Ashraf ya ki dainawa daga cutar da Manzon Allah ﷺ da cutar da Musulmai, Manzon Allah ﷺ ya umarci Sa'd Ibn Mu'adh ya aika da wata karamar jama'a don kashe shi. Sa'd Ibn Mu'adh ya aika Muhammad bin Maslamah Al-Ansari, tare da Al-Harithy, Abu 'Abs Al-Ansari da Al-Harith, dan uwan Sa'd bin Mu'adh, a cikin rukuni na mutum biyar, wadanda suka je wurinsa da dare yayin da yake zaune a taronsu a Al-'Awaaliy. Lokacin da Ka'b bin Al-Ashraf ya gan su, ya ji haushin al'amarinsu kuma ya firgita da su. Ya ce musu: "Me ya kawo ku nan?" Suka amsa: "Wata bukata ce ta kawo mu gare ka". Ya ce: "To, bari wasu daga cikinku su matso kusa da ni domin mu tattauna wannan bukata". Sai wasu daga cikinsu suka matso kusa da shi suka ce masa: "Mun zo wurinka ne don mu sayar maka da makamanmu na sulke domin mu kashe daga kudinsa". Ya amsa (Ka'b): "Ta Allah, da a ce kun yi haka! Kun zama cikin matsala tun da wannan mutum ya zauna a cikinku". Sai ya shirya su zo su same shi da yamma lokacin da ba ya cikin shagalin mutane. Suka zo, sai wani mutum daga cikinsu ya kira shi. Sai ya tashi ya fita daga gidansa, sai matarsa ta ce masa: "Ba sa kwankwasa kofarka a wannan lokaci domin wani abu da za ka so ba". Ya amsa: "Lallai sun riga sun yi magana da ni game da al'amarinsu". Sa'an nan (lokacin da ya fita) Abu 'Abs ya kama shi, Muhammad bin Salamah kuma ya buge shi da takobinsa, yayin da wasu daga cikinsu suka soke shi a gefensa da takubansu. Bayan an kashe shi, Yahudawa da mushrikai da suke tare da su sun firgita matuka, kuma da safe, sa'ad da suka farka, sai suka tafi da wuri don ganin Manzon Allah ﷺ. Suka ce: "Lallai abokin mu an kira shi da dare, shi ɗaya daga cikin manyan sarakunan mu ne, an kuma kashe shi." Sai Manzon Allah ﷺ ya tuna musu abin da (Ka'b) yake faɗa a cikin wakokinsa. Ya kuwa hana su hakan. Sa'an nan Manzon Allah ﷺ ya gayyace su su rubuta yarjejeniya tsakaninsa da su da Musulmai baki ɗaya, takardar da za su koma gare ta (don warware matsaloli ko yanke hukunci). Don haka Annabi ﷺ ya rubuta, tsakaninsa da su da Musulmai baki ɗaya, takarda. Manzon Allah ﷺ ya sa aka rubuta ta ƙarƙashin itacen inabi da ke cikin dukiyar 'yar Al-Harith. Wannan Sahifah (takarda), bayan Manzon Allah ﷺ, ta koma hannun 'Ali Ibn Abi Talib, Allah ya yarda da shi.

Cewa Ka'b bin Al-Ashraf mawaƙi ne, kuma yana yi wa Manzon Allah (ﷺ) da sahabbansa ba’a, yana kuma tayar da kafirai na Quraishawa a kansu ta cikin waƙoƙinsa. Manzon Allah (ﷺ) ya zo Madina, mutanenta kuwa sun kasance gauraye; akwai Musulmi waɗanda Da'watul Manzon Allah (ﷺ) ta haɗa kansu, akwai Mushrikai masu bautar gumaka, akwai kuma Yahudawa, daga cikinsu akwai mutanen makamai da kagarai, kuma su ne abokan kawance na mazauna (Yasrib); Aus da Khazraj. Lokacin da Manzon Allah (ﷺ) ya isa Madina, ya so ya gyara halin da suke ciki duka, ya yi yarjejeniya da su. Mutum zai zama Musulmi shi kuma ubansa Mushriki, wani kuma zai zama Musulmi shi kuma ɗan’uwansa Mushriki. Lokacin da Manzon Allah (ﷺ) ya zo Madina, Mushrikai da Yahudawa suna jawo wa Manzon Allah (ﷺ) da sahabbansa babbar cuta da zagi. Allah Maɗaukakin Sarki ya umarci Annabinsa (ﷺ) da Musulmi su yi haƙuri a kan hakan su yi musu afuwa. Allah Maɗaukakin Sarki ya saukar game da su: “Lallai za a jarrabe ku cikin dukiyoyinku da cikin kanku. Kuma lallai za ku ji daga waɗanda aka bai wa Littafi kafin ku da daga waɗanda suka yi shirki zagi mai yawa. Idan kuma kuka yi haƙuri kuka kiyaye taqawa, to lallai wannan yana daga al’amura masu muhimmanci” (TMQ 3:186). Kuma Allah ya kuma saukar game da su: “Mutane da yawa daga Ahlul Kitab suna son su mayar da ku kafirai bayan kun yi imani, daga hassada daga wurin kansu, koda bayan gaskiya ta bayyana gare su. Saboda haka ku yi afuwa, ku yafe har Allah ya zo da umarninsa. Lallai Allah Mai iko ne a kan kowane abu” (TMQ 2:109).

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite the disbelievers of Quraish against them in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a mix; consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews including those from them who were people of weaponry and fortresses and they were the allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah he wanted to remedy the situation of them all and make a treaty with them. A man would be a Muslim and his father a Mushrik (polytheist) and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al-Madinah, the polytheists and Jews would bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Prophet (peace be upon him) and the Muslims to persevere patiently upon that and overlook them. Allah, the Most High, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). And Allah also revealed in respect to them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Verily, Allah is capable over all matters” (TMQ 2:109). .

Cewa Bayahude Ka'b bin Al-Ashraf mawaƙi ne, kuma yana yi wa Manzon Allah ﷺ da sahabbansa ba'a, yana kuma tayar da hankali a kansu, yana cewa: "Wa zai je wurin Ka'b?" Sa'annan, a lokacin da ya ƙi ya daina cutar da Manzon Allah ﷺ da cutar da Musulmai, sai Manzon Allah ﷺ ya umarci Sa'd Ibn Mu'adh, da Muhammad bin Maslamah, da Abu 'Eisaa bin Al-Harith, ɗan'uwan Sa'd bin Mu'adh, su kasance cikin rukunin mutum biyar. Sai suka je wurin Ka'b … Ya kuma ambata abin da ke daidai da na baya (watau kamar labarin da ya gabata).

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite against them, saying “Who if for Ka’b?” Then, when he refused to refrain from harming the Messenger of Allah (peace be upon him) and harming the Muslims, the Messenger of Allah (peace be upon him) commanded Sa’d Ibn Mu’adh, Muhammad bin Maslamah, Abu ‘Eisaa bin Al-Harith the nephew of Sa’d bin Mu’adh, as part of a group of five. They then approached Ka’b … And he mentioned the same (i.e. as the previous narration)”. .

Labarin Ka'b bin Al-Ashraf an ruwaito shi dalla-dalla a cikin Seerar Ibn Hisham (2/51).

The story of Ka’b bin Al-Ashraf was reported in detail within the Seera of Ibn Hisham (2/51).

Ibn Ishaq ya ce (daga Hadisin game da Ka'b bin Al-Ashraf):

Ibn Ishaq said (from the Hadith about Ka’b bin Al-Ashraf):

Lokacin da mutanen Badar (Quraishawa) suka sami masifa, Zaid bin Harithah ya je wurin mutanen As-Safilah, Abdullahi bin Rawaahah kuma ya je wurin mutanen Al-‘Aaliyah, a matsayin masu kawo labari mai daɗi da Manzon Allah ﷺ ya aika zuwa ga Musulmai na Al-Madinah domin su ba da labarin nasarar da Allah, ‘Azza Wa Jalla, ya ba shi, da kuma labarin waɗanda suka mutu daga cikin masu bautar gumaka… Ka’b bin Al-Ashraf, wanda mutum ne daga kabilar Tayyi, ɗaya daga cikin Banu Nabhan, kuma mahaifiyarsa daga Banu Nadeer ce, ya ce bayan ya ji labarin: “Shin wannan gaskiya ne? Shin kuna ganin cewa Muhammad ﷺ ya kashe waɗancan mutane da waɗannan biyu (Zaid da Abdullahi bin Rawaahah) suka ambata? Domin waɗannan mutane daga cikin manyan Larabawa ne da sarakunan mutane suke. Ina rantsuwa da Allah, idan Muhammad ﷺ ya kashe waɗannan mutane, to, cikin ƙasa ya fi saman ƙasa kyau!” Sa’annan, lokacin da maƙiyin Allah ya tabbatar da gaskiyar labarin, sai ya tashi har ya isa Makkah. Ya sauka a gidan Al-Muttalib bin Abi Wada’ah bin Dubairah As-Sahmiy, wanda aurensa yana da Atikah, ’yar Abu l-‘Ieas bin Umayyah bn Abdi Shams bin Abdi Manaf. Ta karɓe shi, ta girmama shi da baƙunci. Sa’an nan ya fara tada mutane a kan Manzon Allah ﷺ, yana karanta waƙoƙi kuma yana kuka a kan mutanen rijiya daga Quraishawa waɗanda aka kashe a Badar. Ya ce:

“When the people of Badr (Quraish) were afflicted, Zaid bin Harithah went to the people of As-Safilah and Abdullah bin Rawaahah went to the people of Al-‘Aaliyah as bearers of glad tidings dispatched by the Messenger of Allah (peace be upon him) to the Muslims of Al- Madinah to give the news of the victory Allah, ‘Azza Wa Jalla, had bestowed upon him and about who from among the polytheists had been killed … Ka’b bin Al-Ashraf, who was a man from the Tayyi tribe, one of Bani Nabhan and whose mother was from Bani Nadeer, said upon hearing the news: “Is this true? Do you believe that Muhammad those men whom these two (Zaid and Abdullah Ibn Rawaahah) have named? That is because those were from the nobles of the Arabs and the kings of the people. By Allah, if Muhammad had killed these people, the belly of the earth is better than its surface!” Then, when the enemy of Allah ascertained the truth of the news, he departed until he reached Makkah. He set down at the residence of Al-Muttalib bin Abi Wada’ah bin Dubairah As-Sahmiy who was married to Atikah the daughter of Abu l-‘Ieas bin Umayyah bn Abdi Shams bin Abdi Manaf. She received him and honoured him with hospitality. He then began to incite the people against the Messenger of Allah (peace be upon him), reciting poetry and weeping over the people of the well from Quraish who had been killed at Badr. He said:

Injin niƙan Badr ya rinƙa fitar da jinin mutanensa.

Badr’s mill churned out the blood of its people.

A irin abubuwan da suka faru kamar yakin Badar ya kamata ka yi kuka da hawaye.

Sufyan ya ruwaito daga ‘Amr bin Dinar, wanda ya ji Jabir bin ‘Abdullah, Allah ya yarda da shi, yana cewa: Manzon Allah ﷺ ya ce: "Wane ne zai kawar da (kashe) Ka’b bin Al-Ashraf, domin lallai shi ya zageni Allah da Manzonsa?" Muhammad bin Maslamah ya ce: "Kana so in kashe shi, ya Manzon Allah?" Ya ce: "Eh." Ya ce: "Zan kawar da shi, ya Manzon Allah, don haka ka ba ni izinin yin magana (ta yaudara)." Ya ce: "Kana iya amfani da irin wannan magana." Sai Muhammad bin Maslamah ya tafi wurinsa (Ka’b) ya ce: "Wannan mutum (watau Annabi ﷺ) ya jefa mu cikin wahala da sadaka (watau yana karbar ta daga gare mu). Wannan ya jawo mana wahala, kuma mun gaji da hakan." Da wannan maras sa'a ya ji haka, sai ya ce: "Na rantse da Allah, za ku kara shiga wahala saboda shi, ko kuma ku kara gajiya da shi. Na san cewa al'amarinku zai kai ga haka." Ya ce (Ibn Maslamah): "Lallai ba za mu iya barinsa ba sai mun ga abin da zai yi, kuma muna ƙin barinsa bayan mun bi shi har sai mun ga yadda al'amarinsa zai kasance. Yanzu na zo ne domin ka ba ni rancen dabino." Ya ce: "Eh, zan yi haka, bisa sharadin cewa za ka ba ni matanku su zama jingina (na rancen)." Ya ce: "Za mu ba ka matanmu jingina alhali kai ne mafi kyan fuska a cikin Larabawa?" Ya amsa: "To, ku ba ni 'ya'yanku su zama jingina." Ya ce (Ibn Maslamah): "Mutane za su zage 'ya'yanmu bisa dalilin cewa mun ba da su jingina saboda wasƙi ɗaya ko biyu na dabino (ko kuma watakila ya ce: 'To, ɗaya daga cikin 'ya'yanmu za a zage shi, a ce an ba da shi jingina saboda wasƙi ɗaya ko biyu na dabino')." Ya tambaya: "To, me za ku ba ni jingina?" Ya amsa: "Za mu ba ka makamai jingina." Ya ce: "To, shi ke nan." Sai Muhammad bin Maslamah ya yi alkawari da shi a kan lokaci da zai zo ya gan shi daga baya.

Sufyan related from ‘Amr bin Dinar who heard Jabir bin ‘Abdullah, may Allah be pleased with him, saying, that the Messenger of Allah (peace be upon him) said: “Who will deal with (eliminate) Ka’b bin Al- Ashraf for verily he has insulted Allah and His Messenger?” Muhammad bin Maslamah asked: “Would you like that I kill him O Messenger of Allah?”. He (peace be upon him) replied: “Yes”. He said: “I will deal with him O Messenger of Allah, so permit me to use (deceptive) speech”. He (peace be upon him) replied: “You can employ such speech”. Muhammad bin Maslamah then went to him (Ka’b) and said: “This man (i.e. the Prophet (peace be upon him)) has afflicted us with charity (i.e. taking it from us). This caused us suffering and we are tired of this. When the wretched man heard this, he said: “By Allah, you will be put to more trouble by him or get more tired of him. I knew that your affair would turn out like this”. He (Ibn Maslamah) said: “Indeed, we cannot give him up until we see what he does, and we hate to abandon him after having followed him until we see how his affair will turn out. I have come now for you to loan me dates”. He said: “Yes I will do that upon the condition that you pledge me your women as a security (for the loan)”. He said: “Do we pledge our women to you whilst you are the most handsome of the Arabs?” He replied: “Then pledge me your sons as a security”. He (ibn Maslamah) said: “The people will then disparage our sons upon the basis that we pledged them for a mere Wasq or two Wasqs of dates (Or perhaps he said: “Then one of our sons will be insulted and it will be said that he was mortgaged for a Wasq or two of dates). He (Ka’b) asked: “What will you mortgage to me as a security then”. He answered: “We can pledge you weapons”. He said: “All right”. Then Muhammad b. Maslamah agreed an appointed time to come to see him later. .

Manzon Allah ﷺ ya ce: "Wane ne zai so ya kashe Ka'b bin Al-Ashraf, wanda ya zagi Allah da Manzonsa?" Sai Muhammad bin Maslamah ya tashi yana cewa: "Ya Manzon Allah ﷺ, kana so in kashe shi?" Ya ce: "Eh." Muhammad bin Maslamah ya ce: "To ka yarda in faɗi wani abu (na ƙarya) ﷺ"? (watau in yaudari Ka'b)." Ya ce: "Ka faɗa."

Allah's Messenger (peace be upon him) said: “Who is willing to kill Ka’b bin Al-Ashraf who has insulted Allah and His Messenger?” Thereupon, Muhammad bin Maslamah stood up saying: “O Allah's Messenger (peace be upon him), Would you like me to kill him?" He (peace be upon him) said: “Yes”. Muhammad bin Maslamah asked: "Then allow me to say a (false) thing (i.e. to deceive Ka’b)”. He (peace be upon him) said: “You may say it”. .

Muhammad bin Maslamah ya je wurin Ka'b ya ce: "Wannan mutum (watau Muhammad ﷺ) yana neman Sadaka (sadaka) daga gare mu, kuma ya jefa mu cikin wahala, kuma na zo ne don in karɓi aro daga gare ka." Sai Ka'b ya ce: "Na rantse da Allah, za ka gaji da shi!" Muhammad bin Maslamah ya ce: "Yanzu da yake mun bi shi, ba ma son mu bar shi har sai mun ga yadda al'amarinsa zai kasance. Muna so ka ba mu aro wasq ɗaya ko biyu (watau yawan abinci). [Lura: 'Amr ya ba mu labari fiye da sau ɗaya bai ambaci wasq ɗaya ko biyu ba]." Ka'b ya ce: "Eh, (zan ba ku aron hakan), amma ya kamata ku ba ni wani abu a matsayin tabbaci." Muhammad bin Maslama da abokinsa suka ce, "Me kake so?" Ka'b ya amsa: "Ku ba ni matanku a matsayin tabbaci." Suka ce: "Ta yaya za mu ba ka matanmu alhali kai ne mafi kyau a cikin Larabawa?" Ka'b ya ce: "To, ku ba ni 'ya'yanku maza a matsayin tabbaci." Suka amsa: "Ta yaya za mu ba ka 'ya'yanmu? Za a zage ɗaya daga cikinsu, a ce an ba da shi a matsayin tabbaci saboda wasq ɗaya ko biyu? Hakan zai jawo mana babban kunya. Maimakon haka, za mu ba ka makamanmu a matsayin tabbaci." Sai ya amince ya zo wurinsu daga baya a lokacin da aka tsara.

Muhammad bin Maslamah then went to Ka’b and said: “That man (i.e. Muhammad (peace be upon him)) demands Sadaqah (charity) from us, and he has brought us hardship, and I have come to loan something from you”. On that, Ka`b said: “By Allah, you will get tired of him!” Muhammad bin Maslamah said: “Now as we have followed him, we do not want to abandon him until we see how his matter will turn out. We wanted for you to loan us a Wasq or two (i.e. quantity of food). [Note: ‘Amr related to us more than once and he did not mention a Wasq or two Wasqs]. Ka’b said: “Yes, (I will loan that to you), but you should mortgage something to me as a security”. Muhammad bin Mas-lama and his companion said, "What do you want?" Ka’b replied: “Mortgage your women to me as a security”. They responded: “How can we mortgage our women to you whilst you are the most handsome of the Arabs?” Ka’b said: “Then mortgage your sons to me” They replied: “How can we mortgage our sons to you? One of them will be insulted and it would be said that he was mortgaged for a Wasq or two? That would cause us great disgrace. Instead, we will mortgage our weapons to you as a security”. He then agreed to come to him later at a set time. .

"Wa zai kashe Ka'b bin Al-Ashraf? Lallai ya zagi Allah da Manzonsa ﷺ." Sai Muhammad bin Maslama ya ce: "Ya Manzon Allah ﷺ, kana so in kashe shi?" Ya ce: "Eh." Ya ce: "To ka ba ni izini in yi magana (da shi) ta hanyar da na ga dama, har da yaudara." Ya ce: "Ka yi magana (kamar yadda kake so)." Sai ya je wajen Ka'b, ya yi magana da shi, ya tuna da tsohuwar abotar da ke tsakaninsu, ya ce: "Wannan mutum (watau Manzon Allah ﷺ) ya nemi sadaka daga gare mu, wannan kuwa ya jefa mu cikin babbar wahala." Da Ka'b ya ji haka, ya ce: "Na rantse da Allah, zai jefa ku cikin ƙarin wahala." Muhammad bin Maslama ya amsa: "Lallai, yanzu mun zama mabiyansa, kuma ba ma son barinsa har sai mun ga yadda al'amarinsa zai kasance. Ina so ka ba ni rance." Ya ce: "Me za ka ba ni a matsayin jingina?" Ya tambaya: "Me kake so?" Ya amsa: "Ka ba ni matanka a matsayin jingina." Ya ce: "Kai ne mafi kyau cikin Larabawa. Shin, za mu ba ka matanmu jingina?" Ya ce: "To ka ba ni 'ya'yanka maza." Ya amsa: "Ɗaya daga cikin 'ya'yanmu zai iya a zage shi, sai a ce an ba da shi jingina saboda mudu biyu na dabino kawai. Maimakon haka, za mu ba ka makamanmu a matsayin jingina." Ya ce: "To, shi ke nan." Sai Muhammad bin Maslama ya yarda cewa zai je wajensa tare da Al-Harith, Abu 'Abs bin Jabr da 'Abbad bin Bishr.

“Who will kill Ka’b bin Al-Ashraf? He has maligned Allah and His Messenger”. Muhammad bin Maslamah said: “O Messenger of Allah, would you like me to kill him?” He replied: “Yes”. He said: “Permit me then to talk (to him in the way I deem fit including deception)”. He said: “Talk (as you like)”. He then went to him (Ka’b) and talked to him, referred to the old friendship between them and said: “This man (i.e. the Messenger (peace be upon him)) has demanded charity (from us) and this has put us to a great hardship”. When be heard this, Ka’b said: “By Allah, you will be put to more trouble by him”. Muhammad bin Maslamah replied: “verily, we have become his followers now and we do not like to forsake him until we see how his affair turns out. I had wanted that you provide me a loan”. He said: “What will you give me as a pledge of security?” He asked: “What do you want?” He answered: “Pledge me your women as a security”. He replied: “You are the most handsome of the Arabs. Should we then pledge our women to you?” He said: “Then pledge me your sons”. He replied: “One of our sons may be insulted and it will be said that he was pledged for (a mere) two Wasqs of dates. Rather, we can pledge you our weapons as a security”. He said: “All right”. Then Muhammad bin Maslamah agreed that he would come to him along with Al-Harith, Abu 'Abs bin Jabr and ‘Abbad bin Bishr. .

Daga baya, sai suka zo suka kira shi da dare (a gidansa). Ya sauko zuwa gare su. [Sufyan ya yi sharhi cewa dukkan masu ruwaya banda 'Amr sun ruwaito cewa matarsa ta ce: "Ina jin murya kamar muryar wanda ke neman jini". Sai ya amsa mata da cewa: "Muhammad bin Maslama ne kawai da Abu Na'ilah, ɗan’uwansa na shayarwa. Idan aka kira saurayi (mai ƙarfi) da dare, koda kuwa don a soke shi da takobi, ya kamata ya amsa wannan kira"]. Muhammad ya ce wa abokan tafiyarsa: "Idan ya zo, zan miƙa hannuwana zuwa kansa, idan na riƙe shi da ƙarfi, to ku yi aikinku." Sai ga shi ya sauko, an lulluɓe shi da tufa a sakake, sai suka ce masa: "Mun lura cewa kana da ƙamshi mai daɗi sosai." Ya amsa: "Eh, ina tare da wata mace wadda ta fi kowace mace a Larabawa ƙamshi." Sai (Muhammad) ya ce: "Za ka bar ni in shaƙi (ƙamshin da ke kan kanka)?" Ya ce: "Eh, za ka iya shaƙa." Sai ya riƙe gashin kansa ya shaƙa. Sai ya ce: "Za ka bar ni in sake yi?" Sannan ya riƙe kansa da ƙarfi ya ce wa abokan tafiyarsa: "Ku far masa." Mai ruwayar ya ce: "Sai suka kashe shi." [Ƙarshen ambato].

Manzon Allah ﷺ ya ce: "Wane ne zai kula da Ka'b bin Al-Ashraf? Domin tabbas, ya zagi Allah da Manzonsa." Muhammad bin Maslamah, Allah ya yarda da shi, ya tashi ya ce: "Ya Manzon Allah, kana so in kashe shi?" Ya amsa: "Eh." Ya ce: "To ka ba ni izinin in fadi wasu kalmomi (watau in yi yaudara)." Sai ya (Bin Salamah) ya je wurinsa ya ce masa (Ka'b): "Lalle wannan mutum (watau Annabi ﷺ) ya nemi Sadaka daga gare mu, kuma hakan ya jefa mu cikin wahala. Mun zabi mu bi shi, kuma ba ma son mu bar shi har sai mun ga yadda al'amarinsa zai kasance." Ya ci gaba: "Kuma na so in karbi bashi daga wurinka." Sai ya (Ka'b) ya tambaya: "To me za ku ba ni a matsayin tabbaci?" Su (watau Ibn Maslamah da wadanda ke tare da shi) suka ce: "Me kake so daga gare mu?" Ya amsa: "Ku ba ni matayenku a matsayin tabbaci." Suka ce: "Kai ne mafi kyan fuska a cikin Larabawa, to ta yaya za mu ba ka matayenmu a matsayin tabbaci? Hakan zai zama abin kunya a gare mu." Ya ce: "To ku ba ni 'ya'yanku maza a matsayin tabbaci." Suka amsa: "Subhanallahi, daya daga cikin 'ya'yanmu zai sha zagi, a ce masa: an bada shi a matsayin tabbaci saboda 'yan mudu biyu na dabino kawai!" Suka ce: "Za mu iya ba ka makamai a matsayin tabbaci?" Ya ce: "Eh, na yarda."

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship. We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out”. He continued: “And I had wanted to take a loan from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They (i.e. Ibn Maslalamah and those accompanying him) asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “You are the most handsome of Arabs so how could we possibly pledge our women to you as a security? That would be a shameful disgrace for us” He said: “Then pledge me your sons as a security”. They responded: Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a mere Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes, I agree”. .

Lokacin da daga baya ya zo gidan Ka'ab, sai ya kira shi. Sai ya fito, yana da ƙamshin turare. Ya je ya zauna tare da shi (Bin Maslamah), wanda yana da rukunin mutum uku ko huɗu suna tare da shi, kuma ƙamshin turaren yana fitowa daga gare shi. Sai suka ambaci wannan ƙamshin turare a gare shi, sai shi (Ka'b) ya ce: "Ina da wata mace, kuma ita ce mafi kyawun turare a cikin dukan mutane." Sai ya tambaya (Bin Maslamah): "Ko za ka yarda in shaƙi ƙamshinta?" Ya amsa: "Eh." Sai ya sa hannunsa a cikin gashin kansa ya shaƙa. Sai ya ce: "Zan iya sake shaƙawa?" Ya amsa da eh, sannan da (Bin Maslamah) ya riƙe kansa, sai ya ce: "Ku far masa." Sai suka buge shi har suka kashe shi.

Manzon Allah ﷺ ya ce: "Wane ne zai kula da Ka'b bin Al-Ashraf? Lallai shi ya zagi Allah da Manzonsa." Muhammad bin Maslama, Allah ya yarda da shi, ya tashi ya ce: "Ya Manzon Allah, kana so in kashe shi?" Ya amsa: "Eh." Ya ce: "To ka ba ni izinin faɗar wasu kalmomi (watau yin ruɗu)." Ya ce: "Eh, kana da izinin faɗar irin wannan magana."

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He said: “Yes, you may use such speech”..

Sai ya je wurinsa (Ka'b) ya ce masa: "Lallai wannan mutum (watau Annabi) ya nemi Sadaqah daga gare mu, kuma wannan ya jefa mu cikin wahala ya kuma gajiyar da mu." Ya ci gaba da cewa: "Mun zaɓi bin sa, kuma ba ma son barinsa har sai mun ga yadda al'amarinsa zai kasance. Kuma mun so mu karɓi bashin Wasq (wani ƙayyadadden adadin abinci) ɗaya ko biyu daga gare ka." Ka'b ya tambaya: "To me za ku ba ni a matsayin tabbaci?" Suka ce: "Me kake so daga gare mu?" Ya amsa: "Ku ba ni matanku a matsayin tabbaci." Suka ce: "Tsarki ya tabbata ga Allah, kai ne mafi kyawun Balarabe. Idan muka ba ka matanmu a matsayin tabbaci, hakan zai zama abin kunya a gare mu?" Ya ce: "To ku ba ni 'ya'yanku a matsayin tabbaci." Suka amsa: "Tsarki ya tabbata ga Allah, za a zagi ɗaya daga cikin 'ya'yanmu, a ce da shi: An jingina ka a matsayin tabbaci saboda Wasq ɗaya ko biyu na dabino!" Suka ce: "Za mu iya ba ka makamai a matsayin tabbaci?" Ya ce: "Eh (na yarda)."

He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship and worn us out”. He continued: “We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out. And we had wanted to take a loan of a Wasq (specific quantity of food) or two from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “Glory be to Allah, You are the most handsome of Arabs. If we were to pledge our women to you as a security that would be a shameful disgrace upon us?” He said: “Then pledge me your sons as a security”. They responded: “Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a (mere) Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes (I agree)”. .

Lokacin da (Bin Maslamah) daga baya ya zo gidan (Ka'ab), ya kira shi. Sai ya fito, kuma akwai ƙamshin turare yana fitowa daga kansa. Ya je ya zauna da shi (Bin Maslamah), wanda yana tare da wasu mutum uku ko huɗu, kuma ƙamshin turaren yana fitowa daga gare shi. Sai suka ambaci wannan ƙamshin turare a gare shi, sai (Ka'b) ya ce: "Ina da wata mace, kuma ita ce mafi kyawun turare a cikin dukan mutane." (Bin Maslamah) ya tambaya: "Ko za ka yarda in shaƙi ƙamshinta?" Ya amsa: "Eh." Sai ya sanya hannunsa cikin gashin kansa ya shaƙa. Sannan ya tambaya: "Zan iya sake shaƙa?" Ya amsa da eh. Sai ya sanya hannunsa cikin gashin kansa, sannan lokacin da (Bin Maslamah) ya riƙe kansa, ya ce: "Ku far masa", sai suka buge shi har suka kashe shi. [Karshen zance].

Ka'b bin Al-Ashraf yana yin waƙoƙin da suke tayar da hankalin Annabi ﷺ, sannan ya fita zuwa kabilar Ghatafan. Sai Annabi ﷺ ya ce: "Wane ne zai kula mini da ɗan Al-Ashraf, domin lallai ya zagi Allah da Manzonsa?" Muhammad bin Maslamah Al-Harithiy ya ce: "Ni, ya Manzon Allah, kana so in kashe shi?" Manzon Allah ﷺ ya yi shiru a kan haka, sannan ya ce: "Ku kira Sa'd bin Mu'adh ku tuntuɓe shi." Ya ce: Sai na kawo Sa'd bin Mu'adh na sanar da shi al'amarin. Ya ce: "Ku tafi da albarkar Allah, kuma ku ɗauki tare da ku ɗan 'yar'uwar Al-Harith bin Aws bin Mu'adh, 'Abbad bin Bishr Al-Ash'haliy, Abu 'Abs bin Jabr Al-Harithiy da Abu Na'il Silkan bin Qais Al-Ash'haliy." Ya ce: Sai na haɗu da su na sanar da su al'amarin, banda Silkan wanda bai halarta ba. Ya ce: "Ya ɗan'uwana, na yarda da kai, amma ba zan so in shiga cikin wannan ba kwata-kwata sai na yi magana da Manzon Allah ﷺ." Sai ya sanar da Annabi ﷺ wannan al'amari, sai ya ce masa: "Ku tafi tare da abokanka." Ya ce: Sai muka fita da dare har muka isa katangarsa.

“Ka’b bin Al-Ashraf used to recite poetry that troubled the Prophet (peace be upon him) and went out to Ghatafan. The Prophet (peace upon him) then said: “Who will deal with the son of Al-Ashraf for me as he has indeed insulted Allah and His Messenger?” Muhammad bin Maslamah Al-Harithiy said: “I, O Messenger of Allah, would you like me to kill him?” The Messenger of Allah (peace be upon him) remained silent upon that and said: “Fetch Sa’d bin Mu’adh and consult him”. He (bin Maslamah) said: So, I brought Sa’d bin Mu’adh and mentioned the matter to him. He said: “Proceed with the blessing of Allah and take with you the nephew of Al-Harith bin Aws bin Mu’adh, ‘Abbad bin Bishr Al-Ash’haliy, Abu ‘Abs bin Jabr Al-Harithiy and Abu Na’il Silkan bin Qais Al-Ash’haliy”. He said: So I met with them and mentioned the matter to them all apart from Silkan who did not attend. He said: O nephew, I believe you but I would not like to partake in that at all until I speak to the Messenger of Allah (peace be upon him). He then mentioned this matter to the Prophet (peace be upon him) and he said to him: “Proceed along with your companions”. He (the relator) said: So we went out at night until we reached his fortress. .

Dangane da wannan, 'Abbad bin Bishr ya rubuta waka yana bayyana kisan da tafiyar, yana cewa:

In relation to that ‘Abbad bin Bishr composed poetry explaining the killing and journey, saying:

Na zo wurinsa, sai ya ce: "Wa ke kira ni?"

I came to him and he said who is calling upon me?

Ɗan'uwanka ‘Abbad bin Bishr.

I said: Your brother ‘Abbad bin Bishr.

Wannan makamanmu ne namu a matsayin garantin tsaro, don haka ka karɓa.

Manzon Allah ﷺ ya ce: "Wa zai yi mini maganin ɗan Al-Ashraf?" Sai Muhammad bin Maslamah ya ce: "Kana so in kashe shi, ya Manzon Allah?" Manzon Allah ﷺ ya yi shiru. Sai Muhammad ya ce: "Ya amince ta hanyar shiru." Sai Manzon Allah ﷺ ya ce: "Ku kira Sa'd bin Mu'adh ku tuntube shi." Don haka ya tuntube shi, shi kuma (Sa'd) ya ce masa: "Ku ɗauki Abu 'Abs bin Jabr, Al-Harith bin Uwais bin Mu'adh, 'Abbad bin Bishr da Abu Na'ilah Sulkan bin Salamah tare da ku." Ya (mai ruwaito) ya ce: "Sai muka tafi har muka isa katanganinsa (na Ka'b). 'Abbas bin Bishr ya yi ihu, sa'an nan ya ce (cikin zantuka masu rhythm):"

“The Messenger of Allah (peace be upon him) said: “Who will deal with the son of Al-Ashraf for me?”. Muhammad bin Maslamah then asked: “Would you like me to kill him O Messenger of Allah?”. The Messenger of Allah (peace be upon him) was then silent. Muhammad then said: “He has consented by way of silence”. The Messenger of Allah (peace be upon him) then said: “Fetch Sa’d bin Mu’adh and consult him”. And so he consulted him and he (Sa’d) told him: “Take along with you Abu ‘Abs bin Jabr, Al-Harith bin Uwais bin Mu’adh, ‘Abbad bin Bishr and Abu Na’ilah Sulkan bin Salamah”. He (the narrator) said: “We then set out until we reached his (Ka’b’s) fortress. ‘Abbas Bin Bishr yelled out and then said (in poetic prose):.

Na kira shi, amma bai amsa kiran murya ta ba.

I called out to him and he did not repel to my voice.

Kuma wani launi da ke tasowa daga sama, mai nuna gargaɗi.

And a colour rising from above caution.

Ya farka da ita ya ce: Wa ke kira (na)?

He awoke to it and said: Who is calling (for me)?

Ɗan'uwanka ‘Abbad bin Bishr.

I said: Your brother ‘Abbad bin Bishr.

Ga waɗannan makamanku a matsayin tabbacin tsaro, saboda haka ku karɓe su.

This (here) are your weapons as a pledge of security so take them.

Don a wata ɗaya ko rabin wata ya cika.

For a month or half a month to be fulfilled.

Ya ce: Wani taro na mutanen da suka gaji suka juya baya.

He said: A gathering who have become frustrated and turned.

Waɗanda ba su tsira daga wahala ba sai sun faɗa cikin talauci.

Who have not escaped suffering without falling into impoverishment.

Annabi ﷺ ya rubuta cewa diyya (kudin jini) wajibi ne a kan kowace kabila. Sannan ya rubuta (ya wajabta) cewa bai halatta bawan da aka yi wa 'yanci ya ɗauki wani Musulmi (ban wanda ya 'yanta shi) a matsayin Mawlansa (Majiɓinci) ba tare da izini ba (na tsohon ubangidansa wanda ya 'yantar da shi).

“The Prophet (peace be upon him) wrote that blood-money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free). .

Ya ce (mai ruwaitawa ya kara da cewa): An sanar da ni cewa shi (Annabi mai daraja) ya la'anci wanda ya aikata hakan ﷺ, (kuma an rubuta hakan) a cikin Sahifarsa (a cikin wata takarda)”. [Karshen ambato].

He (the narrator further added): I was informed that he (the Noble Prophet) cursed the one who did that (and that it was recorded) in his Sahifah (in a document)” [End of Quote].

Imam An-Nasa'iy ya kuma rawaito wannan a cikin Sunansa (4/241/7033), baya ga Imam Ahmad bin Hanbal a cikin Musnadinsa (3/321/14485), Al-Baihaqi a cikin Sunan Al-Kubra (8/107/16157) da (8/108/16158), Imam Abu Ya'la a cikin Musnadinsa (4/161/2228), Ibn Al-Jaroud a cikin "Al-Muntaqa" (1/197/779), da Imam Abdur Razaq As-San'aniy a cikin Musannafinsa (9/6/16154), da sauransu. Ahmad bin Hanbal ya kuma rawaito shi a cikin Musnadinsa (3/342/14727) ta wata hanya daban.

Imam An-Nasaa’iy also related this in his Sunan (4/241/7033), in addition to Imam Ahmad bin Hanbal in his Musnad (3/321/14485), Al- Baihaqi in in Sunan Al-Kubra (8/107/16157) and (8/108/16158), Imam Abu Ya’la in his Musnad (4/161/2228), Ibn Al-Jaroud in “Al-Muntaqa” (1/197/779), and Imam Abdur Razaq As-San’aniy in his Musannaf (9/6/16154), among others. Ahmad Bin Hanbal also related it in his Musnad (3/342/14727) via a different path:

“Abu Az-Zubair ya tambayi Jabir game da mutumin da ya ɗauki matsayin Mawla (majiɓinci) na wani Musulmi ba tare da izininsa ba. Sai ya ce: ‘Annabi ﷺ ya rubuta cewa diyya ta wajaba a kan kowace kabila. Sannan ya rubuta (ya wajabta) cewa bai halatta ga bawan da aka 'yanta ya ɗauki wani Musulmi (ban wanda ya 'yanta shi) a matsayin Mawlansa ba, sai da izinin (tsohon ubangidansa wanda ya 'yanta shi)’. Ina cewa: Wannan yana daidai da wasu daga cikin abin da aka faɗa a cikin Sahifah, kuma waɗannan sarƙoƙin ruwayar Sahihai ne. A cikin Musannaf na Ibn Abi Shaibah (12/417/33927) an ruwaito cewa: Ibn ‘Abbas ya ce:”

“Abu Az-Zubair asked Jabir about the man who assumes the position of being the Mawla (patron) of a Muslim man without his permission. He (Jabir) said: “The Prophet (peace be upon him) wrote that blood- money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free)”. I say: This is in agreement to some of what came stated in the Sahifah and these chains of narration are Sahih. In the Musannaf of Ibn Abi Shaibah (12/417/33927) the following was related: Ibn ‘Abbas said:

Manzon Allah ﷺ ya rubuta wata takarda tsakanin Muhajirai da Ansar: cewa su biya diyyar jini ga wadanda ita ce ta hau kansu, kuma su fansar da fursunoninsu cikin alheri da dacewa, ta hanyar da za ta gyara tare da sasanta tsakanin Musulmi.

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

Haka kuma an ruwaito shi a cikin Musannaf na Ibn Abi Shaibah (9/318/28150).

It is also recorded, like this, in the Musannaf of Ibn Abi Shaibah (9/318/28150).

An rawaito shi a cikin "Al-Musnad Al-Jaami' Al-Mu'allal" na Abu Al-Fadl (3/373/6771). An rawaito daga Ibn 'Abbas cewa ya ce:

It was related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (3/373/6771). It was related from Ibn ‘Abbas that he said:

Manzon Allah ﷺ ya rubuta wata takarda tsakanin Muhajirai da Ansar: Cewa su biya diyyar jini ga wadanda ya wajaba a kansu, kuma su fansar da fursunoninsu cikin kyakkyawan hali da wanda ya dace, ta hanyar da za ta gyara da sasanta tsakanin Musulmai.

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

An ya rawaito shi ma Ahmad (1/271/2444).

It was also related by Ahmad (1/271/2444).

Kuma an riwaito a cikin Musnad "Al-Jaami' Al-Mu'allal" na Abu Al-Fadl (20/141/8505) daga Abdullah bin 'Amr, wanda ya ce:

And it was also related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (20/141/8505) from Abdullah bin ‘Amr, who said:

Cewa Manzon Allah ﷺ ya rubuta wata takarda tsakanin Muhajirai da Ansar: cewa su biya diyyar jini ga wadanda ake bin su, kuma su fansi fursunonin su ta hanya mai kyau da dacewa, ta hanyar da za ta gyara da sasanta tsakanin Musulmi.

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

Wannan kuma Ahmad ya ruwaito shi (1/271/2443 da kuma 2/204/6904) ta hanyoyin watsa labari daban-daban.

This was also recorded by Ahmad (1/271/2443 and (2/204/6904) with different transmitters.

An Ibn ul-Mundhir ya ambata su biyun a cikin Al-Awsat (10/145/2443) [Bisa ga lambobin shirin laburare na lantarki na Shamela]. Ibn ‘Abbas ya ruwaito:

Both were mentioned in Al-Awsat of Ibn ul-Mundhir (10/145/2443) [According to the numbering of the electronic Shamela library program]. Ibn ‘Abbas related:

Cewa Manzon Allah ﷺ ya rubuta wata takarda tsakanin Muhajirai da Ansarawa: Cewa su biya diyyar jini ga waɗanda suke da hakkin hakan, kuma su fansar da fursunonin nasu cikin kyautatawa da dacewa, ta hanyar da za ta gyara da sasanta tsakanin Musulmi.

“That the Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they free their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

Bugu da ƙari, a cikin "Ad-Diyat" na Ibn Abi 'Asim (352/240) [bisa ga lambobin da shirin ɗakin karatu na lantarki Shamela ya yi amfani da su], an ruwaito daga Ibn 'Abbas da kuma daga 'Amr bin Shu'aib, wanda ya ruwaito daga mahaifinsa, wanda ya ruwaito daga kakansa cewa:

In addition, in “Ad-Diyat” of Ibn Abi ‘Asim (352/240) [According to the numbering of the electronic Shamela library program] it was related from Ibn ‘Abbas and from ‘Amr bin Shu’aib who related from his father who related from his grandfather that:

"Cewa Annabi (ﷺ) ya rubuta takarda tsakanin Muhajirai da Ansar: Cewa su biya diyyar jini ga wanda ya cancanta, kuma su fansar da fursunoninsu cikin kyautatawa da dacewa, ta hanyar da za ta gyara da sasanta tsakanin Musulmi." Ina cewa: Dangane da wannan, to ba a dogara da shi sosai ba saboda raunin Al-Hajjaj bin Artat (ɗaya daga cikin masu ruwaito) domin tadlisinsa (boye lahani ko ɓata labari) ya yi yawa. Don haka ya kawo rashin tabbas (idtirab) a cikin silsilar isnadi (jerin masu ruwaitowa) a nan. Idan da an tabbatar da shi, to kamar yana nuni ne ga wasu daga cikin hukunce-hukuncen da ke cikin Sahifah (takardar kundin tsarin mulki).

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”. I say: As for this, then it is not relied upon greatly due to the weakness of Al-Hajjaj bin Artat (one of the transmitters) as his Tadlis (misrepresentation) was excessive. He has therefore brought instability (Iditraab) to the Isnad (transmission chain) here. If it was authenticated, then it is as if it is alluding to some of the rulings contained in the Sahifah (constitutional document).