Ibn Ishaq ya ce:

The following came stated in “As-Seera An-Nabawiyah” of Ibn Hisham, which is well known by the name “Seera Ibn Hisham” (1/501): Ibn Ishaq stated:

Manzon Allah ﷺ ya rubuta wata takarda a rubuce tsakanin Muhajirai (’yan hijira) da Ansar (masu taimako), kuma a cikinta ya yi yarjejeniyar zaman lafiya (Muwada’ah) da yarjejeniya (Mu’ahadah) da Yahudawa, ya tabbatar da haƙƙinsu na yin addininsu da kan dukiyoyinsu, ya kuma sanya musu sharuɗɗa da wajibai.

“The Messenger of Allah (peace be upon him) wrote a written document between the Muhajirin (emigrants) and the Ansar (helpers) and within it he made a peace agreement (Muwada’ah) and treaty (Mu’ahadah) with the Jews and affirmed their right to practise their religion and over their properties, and made conditions for them and stipulations upon them:

Da sunan Allah, Mai rahama, Mai jin ƙai.

“In the name of Allah, Ar-Rahman Ar-Rahim.

Wannan takarda ce daga Muhammadu, Manzon Allah ﷺ, tsakanin Musulmi da muminai daga Quraishawa da Yathrib, da waɗanda suka bi su, suka haɗu da su, suka yi jihadi tare da su, cewa su al'umma ɗaya ce guda (ƙasa ɗaya) ban da dukan mutane.

This is a document from Muhammad, the Prophet (peace be upon him), between the Muslims and believers from Quraish and Yathrib, and those who followed them, joined with them and strove alongside them, that they are one single Ummah (nation) to the exclusion of all the people.

Muhajirun na Quraish, bisa ga tsarinsu na al'ada, suna da alhakin kula da al'amuran diyyarsu a tsakaninsu. Kuma suna fansar fursunoninsu a kan tsari mai kyau da adalci, bisa ga adalci a tsakanin muminai.

The Muhajirun of the Quraish are upon their standard practise responsible for dealing with their cases of blood money among them. And they ransom their captives on a reasonable fair basis and according to justice among the believers.

Banu ‘Auf suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu Sa’idah suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu Al-Harith suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu Jusham suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu An-Najjar suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu ‘Amr bin ‘Awf suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu An-Nabit suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai. Banu Aws suna kan al’adarsu ta asali wajen kula da al’amuran diyya. Kowace kabila za ta fansar da fursunonin ta bisa adalci da daidaito tsakanin muminai.

Banu ‘Auf are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Sa’idah are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Al-Harith are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Jusham are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu An-Najjar are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu ‘Amr bin ‘Awf are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers.Banu An-Nabit are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Aws are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers.

Lalle, muminai ba za su bar wani mai bashi daga cikinsu ba tare da an biya masa bukatarsa ba, bisa adalci da daidaito, dangane da diyya ko kudin jini. Mumini ba zai shiga kawance da mawla (bawan da aka 'yanta wanda ya ci gaba da biyayya, ko abokin hulda) na wani mumini ba tare da izinin wannan mumini ba. Muminai da masu tsoron Allah suna tsayawa tare da juna gaba da duk wanda ya yi tawaye ko ya nemi shigar da zalunci, laifi, zalunci ko barna a tsakanin muminai. Hannayensu duka suna hade a kansa, ko da kuwa shi dan daya daga cikinsu ne.

Verily, the believers shall not leave any indebted person from among them without him being provided for, on a fair and reasonable basis, in respect to ransom or blood money. A believer shall not enter into alliance with the Mawla (freed slave who maintains loyalty or a client) of a believer without the latter’s consent. The believers and God-fearing stand together against the one who rebels or seeks to insert injustice, crime, aggression or corruption among the believers. Their hands are all united against him, even if he was the son of one of them.

Mumini ba zai kashe wani mumini saboda kafiri ba. Kuma ba zai taimaka wa kafiri a kan mumini ba. Kariyar Allah daya ce, kuma tsarinta akan mafi kankantar cikinsu ana aiwatar da shi ga dukansu. Muminai abokai ne kuma masu kare juna, bayan mutane.

A believer shall not kill another believer for the sake of a disbeliever. He shall not support a disbeliever against a believer. The protection of Allah is one and its extension upon the least of them is applied to all of them. The believers are allies and protectors of one another to the exclusion of the people.

Duk wanda daga cikin Yahudawa ya bi mu, zai samu goyon baya da taimako. Ba za a zalunce su ba, kuma ba za a bai wa wasu taimako a kansu ba.

Whoever from the Jews follows us; receives support and assistance. They are not wronged and support is not provided to others against them.

Zaman lafiyar muminai ɗaya ne. Babu wani Musulmi da zai yi sulhu daban da wani Musulmi a yaƙi a hanyar Allah, sai bisa daidaito da adalci tsakaninsu. Dangane da kowace runduna da ta fita tare da mu, za a bi ta ɗaya bayan ɗaya. Muminai za su ɗauki fansar jinin juna [da aka zubar] a hanyar Allah.

The peace of the believers is one. No peace is made by a Muslim separate to another Muslim in the fighting in the way of Allah, except upon the basis of mutual even handedness and justice. In respect to every military attachment that goes out with us, it will be followed one after the other. The believers will retaliate for the blood of one another [that is shed] in the way of Allah.

Masu takawa daga cikin muminai suna kan shiriya mafi kyau kuma mafi daidai. Babu wani mushriki da zai kare dukiya ko mutum na Quraishawa; haka kuma ba zai kare shi a kan mumini ba. Duk wanda aka tabbatar da hujja cewa ya kashe mumini (ba da hakki ba), to za a yi masa kisan-ramuwa sai dai idan magajin wanda aka kashe ya yarda (watau da diyya). Dole ne muminai su tsaya gaba ɗaya a kansa, kuma ba halal ba ne a gare su sai su tsaya a kansa. Ba halal ba ne ga mumini wanda ya yarda da abin da aka faɗa a cikin wannan takarda, kuma ya yi imani da Allah da Ranar Ƙarshe, ya ba wa mai laifi taimako ko mafaka. Duk wanda ya taimake shi ko ya ba shi mafaka, la'anar Allah da fushinsa za su kasance a kansa a Ranar Alƙiyama. Ba a karɓar wani abu daga gare shi ba.

The God-fearing believers are upon the best and most correct guidance. No polytheist shall protect a property or person belonging to Quraysh; nor shall he protect him against a believer. Whomever it has been established by evidence that he has killed a believer (without right), then he is subject to retaliation unless the blood heir of the one killed is satisfied (i.e. with blood money). The believers must stand against him altogether and it is not permissible for them except to stand against him. It is not permissible for a believer who affirms what is stated in this document and believes in Allah and the last day, to provide assistance or shelter to a criminal. And whoever helps or shelters him, will have the curse and anger of Allah upon him on the Day of Judgement. Nothing will then be accepted from him.

Duk abin da kuka sabawa juna a kansa, to sai a mayar da shi zuwa ga Allah Azza wa Jalla da kuma zuwa ga Muhammad ﷺ.

Whatever you have differed upon in any matter, then it must be referred to Allah ‘Azza Wa Jalla and to Muhammad (peace be upon him).

Yahudawa za su yi tarayya da muminai wajen kashe kuɗi idan suna cikin yaƙi.

The Jews shall share in the spending with the believers when they are in a state of war.

Yahudawan Banu 'Awf, da abokan ƙawancensu, da su kansu, al'umma ɗaya ne tare da muminai. Yahudawa suna da addininsu, muminai kuma suna da addininsu, sai dai wanda ya yi zalunci kuma ya aikata laifi, domin shi kansa da iyalinsa ne kawai zai cutar. Haka kuma abin da ya shafi Yahudawan Banu An-Najjar, ya shafi Yahudawan Banu 'Awf. Haka kuma abin da ya shafi Yahudawan Banu Al-Harith, ya shafi Yahudawan Banu 'Awf. Haka kuma abin da ya shafi Yahudawan Banu Sa'idah, ya shafi Yahudawan Banu 'Awf. Haka kuma abin da ya shafi Yahudawan Banu Jusham, ya shafi Yahudawan Banu 'Awf. Haka kuma abin da ya shafi Yahudawan Banu Al-Aws, ya shafi Yahudawan Banu 'Awf. Haka kuma abin da ya shafi Yahudawan Banu Tha'laba, ya shafi Yahudawan Banu 'Awf, sai dai wanda ya yi zalunci kuma ya aikata laifi, domin shi kansa da iyalinsa ne kawai zai cutar. Jafnah kabila ce kawai daga cikin Tha'labah, don haka suna kamar su. Haka kuma abin da ya shafi Banu Ash-Shatna, ya shafi Yahudawan Banu 'Awf. Ana bukatar kyakkyawan hali da adalci, ba mugun hali ko na laifi ba (watau daga bangarorin Sahifa). Abokan ƙawancen Tha'labah suna kamar su. Haka kuma na kusa ko abokan ƙut-da-ƙut na Yahudawa suna kamar su.

The Jews of the Banu ‘Awf, their allies and themselves, are an Ummah (collective) alongside the believers. The Jews have their Deen (religion) and the believers have their Deen, except for the one who transgresses (commits injustice) and commits a sin (crime), as he will only be hurting himself and his household. The same applies to the Jews of Banu An-Najjar that applies to the Jews of Banu ‘Awf. The same applies to the Jews of Banu Al-Harith that applies to the Jews of Banu ‘Awf. The same applies to the Jews of Banu Sa’idah that applies to the Jews of Banu ‘Awf. The same applies to the Jews of Banu Jusham that applies to the Jews of Banu ‘Awf. The same applies to the Jews of Banu Al-Aws that applies to the Jews of Banu ‘Awf. The same applies to the Jews of Banu Tha’laba that applies to the Jews of Banu ‘Awf, except for the one who transgresses (commits injustice) and commits a sin (crime), as he will only be hurting himself and his household. Jafnah are only a clan of Tha‘labah and hence they are like them. And the same applies to Banu Ash-Shatna that applies to the Jews of Banu ‘Awf. Good and upright conduct is demanded and not bad or criminal conduct (i.e. from the parties of the Sahifa). The allies of Tha’labah are like them. And the close or intimate friends/associates of the Jews are like them.

Babu wanda daga cikinsu zai fita [yaƙi] ba tare da izinin Muhammad ﷺ ba. Amma ba za a hana kowa ɗaukar ramuwar rauni da aka yi masa ba.

None from among them shall go out [to war] without the permission of Muhammad (peace be upon him). But none shall be prevented from taking retaliatory vengeance for wounds inflicted.

Duk wanda ya aikata (ramuwa) da kansa, to ya jawo wa kansa da iyalinsa, sai dai wanda aka zalunta. Allah Mai karɓar abin da yake mafi adalci ne.

Whoever acts on his own account (in vengeance) [involves] himself and his family, except him who has been wronged. Allah is accepting of what is most upright.

Yahudawa za su dauki nauyin kashe kudaden nasu, kuma suna da hakkin gaskiya da kyakkyawar mu'amala ba tare da munanan halaye ba (da ake yi musu). Babu wanda zai aikata laifi ga abokin kawancensa. Dole ne a taimaki wanda aka zalunta. Yahudawa za su raba kudin yaki tare da muminai a lokacin da suke cikin yaki.

The Jews must bear their expenses and they are due sincerity and upright conduct without bad conduct (being undertaken against them). No one must perpetrate a crime against his ally. Support must be provided to the wronged (oppressed). The Jews shall share in the spending with the believers when they are in a state of war.

Yathrib za ta zama wuri mai tsarki ga mutanen wannan Sahifah (takarda). Maƙwabci kamar kai yake; ba a cutar da shi ba, kuma ba a aikata laifi a kansa ba. Babu mace da za a ba kariya sai da yardar iyalanta.

Yathrib shall be an inviolable place for the people of this Sahifah (document). The neighbour is like the self; not being harmed and not having a crime perpetrated against him.No woman is to be provided protection except with the consent of her family.

Duk wani faruwa ko husuma tsakanin mutanen wannan takarda, wanda ake jin tsoron barnarsa ko cutarwarsa, dole a mayar da shi ga Allah ‘Azza Wa Jalla da kuma ga Muhammadu ﷺ.

Any occurrence or quarrel between the people of this document, the corruption (or harm) of which is feared, must be referred to Allah ‘Azza Wa Jalla and to Muhammad (peace be upon him).

Allah shi ne mai shaida a kan abin da yake mafi tsoron Allah kuma mafi adalci a cikin wannan takarda.

Allah is (witness) over that which is most God-fearing and upright in this document.

Babu kariya da ake bayarwa ga Quraish ko ga waɗanda suke goyon baya ko taimakon su. Dole ne su taimaki juna a kan duk wanda ya kai hari ga Yathrib.

No protection is provided to Quraish or to those who support/help them. They must support one another against whoever attacks Yathrib.

Idan an kira su (Yahudawa) zuwa sulhu wanda muminai ke ƙulla shi kuma suna bin sa, to dole ne su ƙulla shi kuma su bi shi. Kuma idan su (Yahudawa) sun kira zuwa wani abu makamancin haka, to muminai su amsa wannan kira, sai dai da wanda yake yaƙi saboda addini. Kuma kowace al'umma ta cika rabonta daga bangarenta ga waɗanda take da alhakinsu.

If they (the Jews) are invited to a Sulh (peace treaty) which they (the believers) are concluding and conforming to, then they must conclude and conform to it. And if they (the Jews) invite to something similar to that, then the believers should respond to that, except with the one who makes war on account of the Deen (religion). And each people are to fulfil their share from their side to those they are responsible for.

Yahudawan Banu Auf, da abokan ƙawancensu da kansu, suna kan abin da mutanen wannan takarda suke kai, dangane da karɓar kyakkyawar hali madaidaiciya daga mutanen wannan takarda.

The Jews of Al-Aws, their allies and selves, are upon the same as the people of this document, in terms of receiving purely upright conduct from the people of this document.

Ana buƙatar kyakkyawan hali mai kyau da adalci, ba mugun hali ko aikata laifi ba (watau daga ɓangarorin Sahifa). Babu wani mutum da ke samun wani abu sai dai abin da ya samu a kan kansa.

Good and upright conduct is demanded and not bad or criminal conduct (i.e. from the parties of the Sahifa). No person earns anything except that he earns it against himself.

Hakika Allah ne shaida a kan abin da yake mafi gaskiya da adalci a cikin wannan Sahifah (takarda). Wannan takarda ba ta kare duk wani mai zalunci ko mai zunubi (mai laifi).

Verily Allah is (witness) over that which is most truthful and righteous in this Sahifah (document). This document does not protect any wrongdoer or sinful person (criminal).

Wanda ya fita yana cikin aminci da kwanciyar hankali, kuma wanda ya zauna yana cikin aminci da kwanciyar hankali a Madina, sai dai wanda ya ketare iyaka ya aikata zunubi (laifi).

The one who exits is safe and secure and the one who remains is safe and secure in Al-Madinah, except for one who transgresses and perpetrates a sin (crime).

Lalle, Allah ne majiɓcin wanda yake aikata alheri kuma yake tsoron Allah. Kuma Muhammadu manzon Allah ne ﷺ.

Verily, Allah is the protector of the one who is acts good and has God- fearing. And Muhammad is the Messenger of Allah (peace be upon him)” [End of Quote].

Wannan shi ne ainihin rubutun da aka ambata a cikin "Seerar Ibn Hisham" [wanda Taha Abdur Ra'ouf Sa'd ya gyara (2/106)], a cikin "Tahdhib Seerat Ibn Hisham" na Abdus Salam Harun (shafi na 150, sigar lantarki ta Shamela), a cikin "Sharh Ar-Rawd Al-Unuf" [bugu na farko, Dar Ihyaa' At-Turath Al-'Arabi, Beirut] (4/171), da kuma a cikin "Al-Bidayah Wa An-Nihayah" na Al-Imam Ibn Kathir (3/273) [sigar Hajar 4/556], baya ga wasu majiyoyi marasa adadi.

This is literally the same text that came mentioned in the “Seera of Ibn Hisham” [Edited by Taha Abdur Ra’ouf Sa’d (2/106)], in the “Tahdhib Seera Ibn Hisham” by Abdus Salam Harun (p: 150, Shamela electronic version), in “Sharh Ar-Rawd Al-Unuf” [1st Edition, Dar Ihyaa’ At-Turath Al-‘Arabi, Beirut] (4/171) and also in “Al-Bidayah Wa An-Nihayah” by Al-Imam Ibn Kathir (3/273) [Hajar (version) 4/556], in addition to innumerable other sources of reference.

Ibn Ishaq ya karɓi wannan a rubuce daga Uthman bin Muhammad bin Uthman bin Al-Akhnas bin Shariq. Hujjar hakan ita ce abin da aka rubuta a cikin "As-Sunan Al-Kubra" na Al-Baihaqi (8/184/16369): "Ibn Ishaq ya ruwaito daga Uthman bin Muhammad bin Uthman bin Al-Akhnas bin Shariq cewa ya ce: 'Na karɓi wannan takarda daga iyalan 'Umar ibn Al-Khattab (Allah ya yarda da shi). Yana haɗe da takardar Sadaqah wadda 'Umar ya rubuta zuwa ga gwamnoni.' (Ya ce):"

Ibn Ishaq had taken this in written form from Uthman bin Muhammad bin Uthman bin Al-Akhnas bin Shariq. The evidence for that is the following what came recorded in “As-Sunan Al-Kubra” of Al-Baihaqi (8/184/16369): “Ibn Ishaq related from Uthman bin Muhammad bin Uthman bin Al- Akhnas bin Shariq that he said: “I took this document from the family of ‘Umar ibn Al-Khattab (may Allah be pleased with him). It was attached to the document of Sadaqah which ‘Umar wrote to the governors (It stated):

Da sunan Allah, Mai rahama, Mai jin kai. Wannan takarda ce daga Muhammadu ﷺ, tsakanin muminai da Musulmi daga Quraishawa da Yathrib, da waɗanda suka bi su, suka haɗu da su, suka yi jihadi tare da su, cewa su al'umma ɗaya ce (ummah), ban da dukan mutane. Muhajirai na Quraishawa suna da alhakin biyan diyya ga waɗanda suke da alhakin su, da fansar fursunoninsu bisa adalci da daidaito, bisa ga adalcin da yake tsakanin muminai. Banu 'Auf suna da alhakin biyan diyya ga waɗanda suke da alhakin su. Kowace ƙungiya za ta fansar fursunoninta bisa daidaito da adalci daga muminai. (Ya kuma ambaci irin wannan magana game da Banu Al-Harith, Banu Sa'idah, Banu Jusham, Banu An-Najjar, Banu 'Amr bin 'Auf, Banu An-Nabit da Banu Al-Aws). Sannan ya ce: "Hakika, muminai ba za su bar wani matalauci ko mai bin bashi daga cikinsu ba tare da biyan fansarsa ko diyyarsa bisa adalci da daidaito ba." [End of Quote]

In the name of Allah. Ar-Rahman Ar-Rahim. This is a document from Muhammad, the Prophet (peace be upon him), between the believers and Muslims from Quraish and Yathrib, and those who followed them, joined with them and strove alongside them, that they are one single Ummah (nation) to the exclusion of all the people. The Muhajirun of the Quraish are responsible for paying blood money to those they are responsible for and ransoming their captives on a reasonable fair basis and according to the justice which exists between believers. Banu ‘Auf are responsible for paying blood money to those they are responsible for. Each group will ransom their captives on a reasonable fair basis and according to justice from the believers. (he then mentioned the same wording in respect to Banu Al-Harith, Banu Sa’idah, Banu Jusham, Ban An-Najjar, Banu ‘Amr bin ‘Awf, Banu An-Nabit and Ban Al-Aws). He then said: “Verily, the believers shall not leave any destitute or indebted person from among them without paying his ransom or blood money on a fair and reasonable basis)”.[End of Quote]

Za mu tattauna sahihancin wannan Isnad (sarkar ruwaya) a cikin wani sashe mai zaman kansa.

I say: We shall discuss the authenticity of this Isnad (chain of narration) in an independent section.

Bayan an gabatar da nassin Sahifar Madina, kamar yadda Ibn Ishaq ya ruwaito shi, Ibn Sayyid An-Nas ya bayyana a cikin littafinsa "’Uyun Al-Athar Fee Funun Al-Maghazi Wa As-Shama’il Wa As-Sair" (1/330) cewa:

After presenting the text of the Sahifah of Al-Madinah, as quoted by Ibn Ishaq, Ibn Sayed An-Nas stated the following in his “’Uyun Al- Athar Fee Funun Al-Maghazi Wa As-Shama’il Wa As-Sair” (1/330):

Ibn Ishaq ya ambata shi haka, kuma Ibn Abi Khaithama ya ambata shi da isnadi: Ahmad bin Janab Abu Al-Walid ya ruwaito daga ‘Iesa bin Yunus daga Katheer bin ‘Abdullah bin ‘Amr Al-Muzani daga mahaifinsa daga kakansa cewa: “Manzon Allah ﷺ ya rubuta takarda tsakanin Muhajirai (’yan hijira) da Ansar (mataimaka) … (sai ya ci gaba da ambatonta)”. Wannan hanyar ruwaya tana tsaye da kanta, cikakkiyar tsaye da kanta, ba ta dogara ga hanyar ruwayar Ibn Ishaq ba. Ibn Sayyid an-Nas bai ambaci dukkan rubutun daga Ibn Abi Khaithama ba, sai ya wadatu da rubutun Ibn Ishaq, wanda ke nuna cewa sun yi daidai da juna ko kuma kusancinsu da juna ta fuskar kalmomi. Sai dai, abin takaici, wannan sashe na littafin “At-Tarikh Al-Kabir” na Ibn Abi Al-Khaithama har yanzu ba a same shi ba.

“This is how Ibn Ishaq mentioned it and Ibn Abi Khaithama mentioned it with the Isnad: Ahmad bin Janab Abu Al-Walid related from ‘Iesa bin Yunus from Katheer bin ‘Abdullah bin ‘Amr Al-Muzani from his father from his grandfather that: “The Messenger of Allah (peace be upon him) wrote a document between the Muhajirin (emigrants) and the Ansar (helpers) … (and he went on to mention it)”. This path (of transmission) is independent, completely independent from the path of the narration of Ibn Ishaq. Ibn Sayed an-Nas did not quote the whole of the text from Ibn Abi Khaithama and sufficed with the text of Ibn Ishaq, which indicates that they conform to one another or to their closeness to each other in terms of wording. However, unfortunately, that part of the book “At-Tarikh Al-Kabir” by Ibn Abi Al-Khaithama still remains missing.

Bugu da ƙari, wasu daga cikin sharuɗɗan Sahifah sun fito ne daga ruwayar Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, ta hanyoyi masu zaman kansu.

In addition, some of the clauses of the Sahifah came from the narration of Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, through independent paths:

Ya zo a cikin "As-Sunan Al-Kubra" na Al-Baihaqi (8/106/16809):

The following came in “As-Sunan Al-Kubra” of Al-Baihaqi (8/106/16809):

Kathir bin Abdullah bin ‘Amr bin ‘Awf ya ruwaito daga mahaifinsa, daga kakansa, wanda ya ce: "Wannan yana cikin takardar Annabi ﷺ:

“Kathir bin Abdullah bin ‘Amr bin ‘Awf related from his father from his grandfather, who said: “The following was in the document of the Prophet (peace be upon him):

"Kowace ƙungiya za ta fansar da fursunoninta bisa ga adalci da daidaito daga cikin muminai. Hakika muminai ba za su bar wani matalauci ko mabukaci daga cikinsu ba tare da biyan fansarsa ko diyyarsa bisa adalci da daidaito ba." Mun samu wannan labari daga Abu Abdullah Al-Hafizh da Abu Bakr Al-Qadi, dukkansu sun ce: Abu Al-‘Abbas ya ba mu labari daga Muhammad bin Ya'qub, daga Muhammad bin Ishaq As-Saghani, daga Mu'awiya bin 'Amr, daga Abu Ishaq (Al-Faraziy), daga Kathir bin Abdullah wanda ya ambace shi.

“Each group will ransom their captives on a reasonably fair basis and according to justice from the believers. Verily, the believers shall not leave any destitute or indebted person from among them without paying his ransom or blood money on a fair and reasonable basis”. We were informed this by Abu Abdullah Al-Hafizh and Abu Bakr Al- Qadi who both said: Abu Al-‘Abbas informed us from Muhammad bin Ya’qub, from Muhammad bin Ishaq As-Saghani, from Mu’awiya bin ‘Amr, from Abu Ishaq (Al-Faraziy), from Kathir bin Abdullah who mentioned it.

Al-Asma'iy ya ce kalmar "Mufrah" (mai talauci/mai bashi) [wacce aka ambata a cikin Sahifah] ana rubuta ta da "ءاح" (Haa') kuma tana nufin: Wanda bashi ya yi masa nauyi sosai. [End of Quote]

Al-Asma’iy said that the word “Mufrah” (destitute/indebted) [mentioned in the Sahifah] is written with a “ءاح” (Haa’) and means: The one who has become overburdened by debt” [End of Quote]

An rawaito cewa Abu Bakr ya ruwaito daga Hafs bin Ghiyath, daga Kathir bin Abdullah bin 'Amr bin 'Auf, daga mahaifinsa, daga kakansa (Allah ya yarda da shi) daga Annabi ﷺ cewa ya ce:

The following came recorded in “Al-Matalib Al-‘Aliyah Bi Zawa’id Al- Masanid Ath-Thamaniya” (2/2/1442): “Abu Bakr related from Hafs bin Ghiyath, from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather (may Allah be pleased with him) from the Prophet (peace be upon him) that he said:

“Mai bashi (Al-Mufrah) ba a barin sa a Musulunci,” ko kuma ya ce: “Mufraj.” Wannan hadisi ne da ba shi da karfi (da’if). Ma’anar sa: Duk mai bashi ba a barin sa sai an biya bashin sa. An ce: Kalmar Mufrah tana nufin lokacin da bashi ya zama mai nauyi kwarai. An kuma rawaito shi da harafin “ميج” (Jeem), wato Mufraj maimakon Mufrah. [End of Quote]

“The indebted (Al-Mufrah) is not left in Islam” of he said: “Mufraj”. It is a Da’if (weak) Hadith. The meaning is: The one who has a debt is not left except that it is settled. It is said: That the word Mufrah relates to when a debt has become over burdensome. It (the Hadith) has also been related with a “ميج” (Jeem) (i.e. Mufraj instead of Mufrah)” [End of Quote]

A cikin "Ittihaf Al-Khaira Al-Muhra" (3/378/2933), a babin "Babi: Wanda yake da bashi ba a barin sa sai an biya shi", ya zo da wannan hadisi: "Abu Bakr bin Abi Shaiba ya ruwaito daga Hafs bin Ghiyath, daga Kathir bin Abdullah bin 'Amr bin 'Awf, daga mahaifinsa, daga kakansa, daga Annabi ﷺ, cewa ya ce:

In “Ittihaf Al-Khaira Al-Muhra” (3/378/2933) in the “Chapter: The one who has a debt is not left except that it is settled” the following came mentioned: “Abu Bakr bin Abi Shaiba related from Hafs bin Ghiyath, from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather, from the Prophet (peace be upon him), that he said:

"Ba a barin wanda ke da bashi (mufrah) a Musulunci", ko kuma ya ce: "Mufraj". Wannan isnadi (silsilar ruwaya) yana da da'if saboda Kathir bin Abdullah.” [Karshen nassi]

“The Mufrah (indebted) is not left in Islam” or he said: “Mufraj”. This Isnad (chain of narration) is Da’if because of Kathir bin Abdullah” [End of Quote].

An yi riwaya a cikin "Al-Mu'jam" na At-Tabarani (14/435/13512): "Ibrahim bin Duhaim ya ruwaito daga mahaifinsa, daga Marwan bin Mu'awiyah, daga Kathir bin Abdullah bin 'Amr bin 'Awf, daga mahaifinsa, daga kakansa wanda ya ce: Manzon Allah ﷺ ya ce:

The following came transmitted in ‘Al-Mu’jam” of At-Tabarani (14/435/13512): “Ibrahim bin Duhaim related from his father, from Marwan bin Mu’awiyah, from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather who said: The Messenger of Allah (peace be upon him) said:

"Duk wanda ya dauki nauyin wani banda Mawaalinsa (bayin da aka 'yanta wadanda suka ci gaba da amincewa ko kawance) to la'anar Allah da fushinSa za su kasance a kansa ranar Alkiyama. Allah ba zai karbi komai daga gare shi ba. Duk wanda ya kashe wani banda wanda ya kashe shi, to la'anar Allah da fushinSa za su kasance a kansa ranar Alkiyama. Allah ba zai karbi komai daga gare shi ba. Duk wanda ya aikata laifi ko ya ba wa mai laifi mafaka, to la'anar Allah da fushinSa za su kasance a kansa ranar Alkiyama. Allah ba zai karbi komai daga gare shi ba."

“Whoever takes charge of other than his Mawaali (freed slaves who maintain loyalty or an ally) will have the curse and anger of Allah upon him on the Day of Judgement. Allah will not accept anything from him. Whoever kills other than his killer will have the curse and anger of Allah upon him on the Day of Judgement. Allah will not accept anything from him. Whoever perpetrates a crime or gives sanctuary to a criminal will have the curse and anger of Allah upon him on the Day of Judgement. Allah will not accept anything from him” [End of Quote].

I can translate this, but the text itself didn't come through. Only the reference (Al-Bukhari's "Khuluq Af'aal Al-'Ibaad", pp. 75-79, Shamela) was included in your message. Please paste the English text you'd like translated into Hausa, and I'll translate it following the rules above.

The following came recorded in Al-Bukhari’s “Khuluq Af’aal Al- ‘Ibaad” (p75-79 According to the Shamela electronic program):

"Ibrahim bin Al-Mundir ya ruwaito daga Ishaq bin Ja'far bin Muhammad, daga Kathir bin Abdullah bin 'Amr bin 'Awf, daga mahaifinsa, daga kakansa, cewa Annabi ﷺ ya rubuta:

“Ibrahim bin Al-Mundir related from Ishaq bin Ja’far bin Muhammad, from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather, that the Prophet (peace be upon him) wrote:

"Duk abin da kuka sabawa juna a kansa, to, sai a mayar da shi zuwa ga Allah ﷻ da kuma Muhammadu ﷺ."

“Whatever you have differed upon in any matter, then it must be referred to Allah ‘Azza Wa Jallah and to Muhammad (peace be upon him)” [End of Quote].

An kuma rawaito shi a cikin "Al-Amwal" na Al-Qasim bin Salam (Abu Ubaid) (shafi na 260-580) ta wata hanya ta uku wadda ta sha bamban gaba ɗaya da hanyoyin biyu da suka gabata.

It was also recorded in “Al-Amwal” of Al-Qasim bin Salam (Abu Ubaid) (p 260-580) via a third completely independent path from the previous two:

[Yahya bin Abdullah bin Kathir ya ruwaito daga Abdullah bin Salih, daga Al-Laith bin Sa'd, daga 'Uqail bin Khalid, daga Ibn Shihab, cewa ya ce: "Ya zo mini cewa Manzon Allah ﷺ ya rubuta takardar nan mai zuwa:]

[Yahya bin Abdullah bin Kathir related from Abdullah bin Salih, from Al-Laith bin Sa’d, from ‘Uqail bin Khalid, from Ibn Shihab, that he said: “It reached me that the Messenger of Allah (peace be upon him) wrote the following document:

Wannan takarda ce daga Muhammadu ﷺ, Manzon Allah, tsakanin muminai da Musulmai daga Quraishawa da mutanen Yathrib, da waɗanda suka biye musu, suka haɗu da su, suka zauna tare da su kuma suka yi jihadi tare da su, cewa su al'umma ɗaya ne ban da sauran mutane.

“This is a document from Muhammad, the Prophet, the Messenger of Allah, between the believers and Muslims from Quraish and the people of Yathrib, and those who followed them, then joined with them, resided with them and strove with them, that they are one Ummah to the exclusion of the people.

Muhajirun na Quraishawa suna bisa al'adarsu ta yau da kullum wajen harkokin diyya, suna da alhakin tafiyar da al'amuran diyya a tsakaninsu. Suna kuma fansar fursunoninsu cikin adalci mai kyau da daidaito, bisa ga gaskiya a tsakanin muminai.

The Muhajirun of the Quraish are upon their standard practise when dealing with their cases of blood money, responsible among themselves for dealing with their cases of blood money. And they ransom their captives on a reasonable fair basis and according to justice among the believers.

Banu ‘Auf suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu Al-Harith bin Al-Khazraj suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu Sa’idah suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu Jusham suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu An-Najjar suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu ‘Amr bin ‘Awf suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu An-Nabit suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai. Banu Aws suna kan al’adarsu ta asali wajen biyan diyya. Kowace ƙungiya za ta fansar da fursunoninta bisa adalci da kuma daidaito tsakanin muminai.

Banu ‘Auf are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Al-Harith bin Al-Khazraj are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Sa’idah are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Jusham are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu An-Najjar are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu ‘Amr bin ‘Awf are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu An-Nabit are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers. Banu Aws are upon their standard practise responsible for dealing with their cases of blood money. Each group will ransom their captives on a reasonable basis and according to justice among the believers.