An an tabbatar ta hanyar Tawatur (ruwaya mai yawan gaske da take da tabbaci), cewa Amir ul-Mu’minin Imam ‘Ali, Allah ya yarda da shi kuma salama ta tabbata a gare shi, yana da wata Sahifah (takarda ko littafi), kuma daga lafuzza daban-daban da aka ruwaito, ya bayyana cewa Sahifah ta Al-Madinah wani bangare ne na wannan Sahifah ta ‘Alawiyah.

It has been establish via Tawatur (decisive concurrent transmission), that Amir ul-Mu’minin Imam ‘Ali, may Allah’s pleasure and peace be upon him, had a Sahifah (document) and it appears from the different transmitted texts, that the Sahifah of Al-Madinah was a part of this ‘Alawiyah Sahifah:

Wannan ya zo ne a cikin "Al-Jami' As-Sahih Al-Mukhtasar" na Imam Al-Bukhari, tare da sahihin isnadi mafi inganci.

- The following came recorded in “Al-Jami’ As-Sahih Al-Mukhtasar” of Imam Al-Bukhari, with the most authentic of chains:

Qutaibah bin Sa’id ya ba mu labari daga Jarir, daga Al-A’mash, daga Ibrahim At-Taimi, daga mahaifinsa, wanda ya ce: ‘Ali, Allah Madaukakin Sarki ya yarda da shi, ya ce: “Ba mu da wani Littafi da za mu karanta sai Littafin Allah (Alkur’ani) da wannan Sahifa (takarda).” Sai ‘Ali ya fito da takardar, sai ga shi an rubuta a cikinta hukunce-hukunce game da ramuwa saboda raunuka da shekarun raƙuma (da za a biya a matsayin Zakka ko diyya). Haka kuma an rubuta a cikinta: “Madina ta zama wuri mai tsarki daga Dutsen ‘Ayr zuwa Dutsen Thawr. Saboda haka, duk wanda ya aikata laifi a cikinta, ko ya ba wani mai laifi mafaka, zai sha la’antar Allah, da mala’iku, da dukan mutane, kuma ba za a karɓi komai daga gare shi ba a Ranar Alkiyama. Kuma duk wanda ya ɗauki alkawarin biyayya daga wasu mutane ba tare da izinin masu iko a kansu ba, zai sha la’antar Allah, da mala’iku, da dukan mutane, kuma ba za a karɓi wani aiki nagari nasa ba, na wajibi ko na nafila, a Ranar Tashin Kiyama. Kuma kariyar da Musulmai suka bayar ɗaya ce; za ta tabbata ga dukan Musulmai, ko da wanda ya bayar da ita ya kasance ɗaya daga cikin waɗanda suke da matsayi mafi ƙasƙanci a cikinsu. Kuma duk wanda ya ci amanar wani Musulmi (ko ya karya alkawarinsa da shi), zai sha la’antar Allah, da mala’iku, da dukan mutane, kuma ba za a karɓi komai daga gare shi ba a Ranar Alkiyama.” [End of Quote]

“Qutaibah bin Sa’id related to us from Jarir from Al-Aa’mash from Ibrahim At-Taimi from his father who said: ‘Ali, may Allah the Most High be pleased with him, said: “We have no Book to recite except the Book of Allah (Qur'an) and this Sahifah (document). Then ‘Ali took out the paper, and behold, there was written in it, legal verdicts about the retaliation for wounds and the ages of the camels (to be paid as Zakat or as blood money). It was also stated in it: “Al-Madinah is a sanctuary from the ‘Ayr (mountain) to the Thawr (mountain). So, whoever commits a crime in it or provides shelter to such a criminal, will incur the curse of Allah, the angels and all the people, and nothing will be accepted from him on the Day of Judgement. And whoever takes allegiance from some people other without the permission of his real masters, will incur the curse of Allah, the angels and all the people, and none of his compulsory, or optional good deeds will be accepted on the Day of Resurrection. And the protection granted by the Muslims is one; to be secured by all the Muslims, even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim (or breaks his covenant with him), will incur the curse of Allah, the angels, and all the people, and nothing will be accepted from him on the Day of Judgement” [End of Quote]

- An kuma riwaya ta cikin “Al-Jami’ As-Sahih Al-Mukhtasar” ta hanyar isnadi: [Muhammad bin Kathir ya ba mu labari, daga Sufyan, daga Al-Aa’mash, daga Ibrahim At-Taimi, daga mahaifinsa, daga ‘Ali, Allah Madaukakin Sarki ya yarda da shi, ya ce kamar yadda aka faɗa a sama]. Haka kuma an rubuta ta a cikin Sunan Abu Dawud da irin wannan matn (rubutun hadisi) da sarkar isnadi iri ɗaya. - An rubuta ta a cikin Sahih Ibn Hibban ta hanyar isnadi: [Al-Fadl bin Al-Habbab ya ba mu labarin ta daga Muhammad bin Kathir, da isnadi da matn iri ɗaya daidai].

Abu Bakr bin Abu Shaibah, Zuhair bin Harb da Abu Kuraib dukansu sun ruwaito daga Abu Mu’awiyah. Abu Kuraib ya ce: Abu Mu’awiyah ya ruwaito mana daga Abu Al-Aa’mash, daga Ibrahim At-Taimi, daga mahaifinsa, wanda ya ce: ‘Ali bin Abi Talib ya yi mana jawabi ya ce: “Duk wanda ya yi ikirarin cewa muna da wani abu da muke karantawaban da Littafin Allah da wannan Sahifah (takarda) – (ya ce: Sahifar kuma an manne ta a cikin kubewar takobinsa) – to ya yi karya. (Wannan Sahifa) ta ƙunshi hukunce-hukunce game da shekarun raƙuma (watau na Zakka) da diyya don raunuka. A cikinta ne Annabi ﷺ ya ce: Madina wuri ne mai tsarki daga ‘Ayr zuwa Thawr. Duk wanda ya aikata laifi ko ya ba mai laifi kariya, to la’anar Allah, da mala’ikunsa, da dukan mutane tana kansa. Allah ba zai karɓi kome daga gare shi ba a Ranar Alƙiyama. Alhakin Musulmi ɗaya ne; ko mafi ƙasƒanci a matsayi zai iya ɗaukar alhakin (a madadin wasu), kuma duk wanda ya yi ikirarin wani ya zama ubansa banda mahaifinsa, ko ya ba da biyayyarsa ga wanda ba shi ba (wanda ya ‘yanta shi), to la’anar Allah, da mala’ikunsa, da dukan mutane tana kansa. Allah ba zai karɓi kome daga gare shi ba a Ranar Alƙiyama.” Imam Muslim ya ce: [Hadisin Abu Bakr da Zuhair ya ƙare a maganar “ko mafi ƙasƒanci a matsayi zai iya ɗaukar alhakin”, kuma dukansu ba su ambaci abin da ya biyo baya ba. Haka kuma, maganar “an manne ta a kubewar takobi” ba a ambace ta ba a cikin riwayoyinsu biyu.]

[Abu Bakr bin Abu Shaibah, Zuhair bin Harb and Abu Kuraib all related from Abu Mu’awiyah. Abu Kuraib said Abu Mu’awiyah related to us from Abu Al-Aa’mash from Ibrahim At-Taimi from his father who said: ‘Ali bin Abi Talib addressed us and said: “Whoever claims that we have anything which we read other than the Book of Allah and this Sahifah (document) (He said: And the Sahifah was attached to the scabbard of his sword) then he has lied: (This Sahifa) contains (verdicts) pertaining to the ages of camels (i.e. for Zakah) and (the recompense) for the injuries. And within it the Prophet (peace be upon him) said: Al-Madinah is a sacred territory from 'Ayr to Thawr. He who perpetrates a crime or gives protection to a criminal, then the curse of Allah, His angels and all people is upon him. Allah will not anything from him on the Day of Judgement. The responsibility of the Muslims is one; even the lowest in rank can undertake the responsibility (on behalf of others), and he who claims anyone else as his father besides his own father or gives his loyalty to other than the one (who freed him), then the curse of Allah, His angels and all people is upon him. Allah will not accept anything from him on the Day of Judgement]. Imam Muslim said: [The Hadith of Abu Bakr and Zuhair ends at the statement “even the lowest in rank can undertake the responsibility” and they both did not mention what followed. Also, the statement “Attached to the scabbard of the sword” was not mentioned in both their narrations.

– An kuma ruwaito a cikin Sahih Muslim: [‘Ali bin Hajar As-Sa’di ya ruwaito daga ‘Ali bin Mus’hir, daga Abu Sa’id Al-Ashajj daga Wakee’, dukkansu sun ruwaito daga Al-Aa’mash da sanadi ko silsilar masu ruwaya iri ɗaya da na hadisin Abu Kuraib daga Abu Mu’awiyah har zuwa ƙarshen silsilar, tare da ƙarin wannan a cikin hadisin:

"Duk wanda ya karya alkawari da wani Musulmi, to la'anar Allah, da mala'ikunsa, da dukan mutane tana kansa. Babu abin da za a karɓa daga gare shi a Ranar Alkiyama." Muslim ya ce: Babu a cikin hadisan su biyu wani ambato na "duk wanda ya yi da'awar uba ga wanda ba mahaifinsa ba", kamar yadda babu ambaton "ranar alkiyama" a cikin riwayar Wakee'.

“He who violated the covenant with a Muslim, then the curse of Allah, His angels and all the people is upon him. Nothing would be accepted from on the Day of Judgement”. Muslim said: There is nothing in both of their Hadiths a mention of “whoever makes a false claim of paternity to other than his father”, just as there is no mention of the “day of judgement” in the Riwayah (narration) of Wakee’].

- Haka kuma, a cikin Sahih Muslim, an rawaito cewa: [Abu Bakr bin An-Nadr ya rawaito shi daga Abu An-Nadr, daga Ubaidullah Al-Ashja'iy, daga Sufyan, daga Al-A'mash, da irin wannan isnadi (silsilar rawaya), ba tare da ambaton Ranar Alkiyama ba, amma yana ƙara:

- Similarly, in Sahih Muslim, the following came recorded: [Abu Bakr bin An-Nadr related it from Abu An-Nadr, from Ubaidullah Al- Ashja’iy, from Sufyan from Al’Aa’mash, with the same Isnad (chain of transmission), without mentioning the Day of Judgement, but adding:

"Kariyar da Musulmai suka bayar daya ce, kuma dole ne ƙaramin cikinsu ya girmama ta. Duk wanda ya karya alkawarin da wani Musulmi ya yi, to la'anar Allah, da mala'ikunsa, da dukkan mutane baki ɗaya tana kansa, kuma babu abin da za a karɓa daga gare shi a Ranar Lahira."

“The protection granted by Muslims is one and must be respected by the humblest of them. And whoever breaks the covenant made by a Muslim, then the curse of Allah, his angels and all the whole people upon him, and nothing would be accepted from him on the Day of Judgement”.

Ya zo a cikin nau'i biyu, mai tsawo da kuma gajere, a cikin Sunan At-Tirmidhi, Musnad na Ahmad bin Hanbal, Sunan Al-Kubra, Sunan Al-Kubra na Al-Baihaqi, Musnad na Abu Dawud At-Tayalisi da Musnad na Abu Ya'la, da sauran tarin littattafai, ta hanyoyi da dama. Dukansu Sahih ne, kuma ta hanyarsu ana kafa hujja bayyananniya. - Ya zo a cikin "Musnad" na Imam Ahmad bin Hanbal:

It came recorded in both long and summarized forms in the Sunan of At-Tirmidhi, the Musnad of Ahmad bin Hanbal, Sunan Al-Kubra, the Sunan Al-Kubra of Al-Baihaqi, the Musnad of Abu Dawud At-Tayalisi and the Musnad of Abu Ya’la, among other collections, via numerous paths. Every one of which is Sahih and through which definite evidence is established. - It came in the “Musnad” of Imam Ahmad bin Hanbal:

Muhammad bin Ja'far ya ruwaito daga Shu'bah, daga Soleiman, daga Ibrahim At-Taimi, daga Al-Harith bin Suwaid wanda ya ce: An ce wa 'Ali (Allah Mai girma ya yarda da shi): "Shin Manzonku ya umarce ku (watau muminai) da wani abu ba tare da sauran mutane ba?" Ya amsa da cewa: "Manzon Allah ﷺ bai umarce mu da wani abu ba wanda bai umarci mutane da shi ba, sai dai abin da ke cikin takobina ta wannan kube." Sannan ya fitar da wata takarda (Sahifah) wadda ke ɗauke da bayani (ko hukunce-hukunce) game da shekarun raƙuma (watau don Zakka), kuma ya ce: "Madina haramtacciyar wuri ce daga 'Ayr (dutse) zuwa Thawr (dutse). Duk wanda ya aikata laifi a cikinta ko ya ba mai laifi mafaka, to la'anar Allah, da mala'iku, da dukkan mutane za ta tabbata a kansa, kuma ba za a karɓi komai daga gare shi ba a Ranar Lahira. Kariyar da Musulmai suka bayar ɗaya ce. Duk wanda ya karya alkawarin da wani Musulmi ya yi, to la'anar Allah, da mala'ikunsa, da dukkan mutane za ta tabbata a kansa, kuma ba za a karɓi komai daga gare shi ba a Ranar Lahira. Duk wanda ya karɓi biyayyar Mawla (bawan da aka 'yanta, abokin ƙulla) ba tare da izininsu ba, to la'anar Allah, da mala'ikunsa, da dukkan mutane za ta tabbata a kansa, kuma ba za a karɓi komai daga gare shi ba a Ranar Lahira." Haka kuma an rubuta irin wannan a littafin "Fada'il As-Sahabah".

“Muhammad bin Ja’far related from Shu’bah, from Soleiman, from Ibrahim At-Taimi, from Al-Harith bin Suwaid who said: It was said to ‘Ali (may Allah, the Most High, be pleased with him): “Did your Messenger enjoin upon you (i.e. believers) a matter to the exclusion of the general people”. He replied: “The Messenger of Allah (peace be upon him) did not enjoin upon us any matter which he did not enjoin upon the people, with the exception of that which is in the scabbard of this sword of mine”. He then took out a document (Sahifah) which contained information (or ordinances) concerning the ages of camels (i.e. for Zakah) and stated that “Al-Madinah is a sanctuary from the ‘Ayr (mountain) to the Thawr (mountain). Whoever commits a crime in it or provides shelter to a criminal, then the curse of Allah, the angels and all the people will be upon him and nothing will be accepted from him on the Day of Judgement. The protection granted by Muslims is one. And whoever breaks the covenant made by a Muslim, then the curse of Allah, his angels and all the whole people is upon him, and nothing would be accepted from him on the Day of Judgement. And whoever takes loyalty of a Mawla (freed slave, client) without their permission, then the curse of Allah, his angels and all the whole people is upon him, and nothing would be accepted from him on the Day of Judgement”. The same is also recorded in the book “Fada’il As-Sahabah”.

An an ce cewa Shu'bah ya saba wa wannan, domin ya ruwaito shi daga Al-A'mash, daga Ibrahim At-Taimi, daga Al-Harith bin Suwaid, daga 'Ali. Ad-Daraqutni ya ce a cikin "Al-'Ilal": [Kuma wanda yake daidai shi ne riwayar Ath-Thawri da waɗanda suka bi shi]. Ni ina cewa: Ra'ayin Ad-Daraqutni ba za a karɓe shi a matsayin tabbatacce ba, domin

Shu’bah ya ruwaito wani Hadisi daga Al-A’mash, daga Ibrahim At-Taimi, daga mahaifinsa, daga ‘Ali. Wannan shi ne abin da ya zo a cikin Musnad na Abu Dawud At-Tayalisi. Shu’bah Thiqah Thabt ne (amintacce kuma abin dogara) dangane da hujja, don haka ana iya samun ruwayoyi biyu: Na farko shi ne sanannen ruwayar daga Al-A’mash, daga Ibrahim At-Taimi, daga mahaifinsa, daga ‘Ali, wadda mafi yawan malamai suka rubuta. Ita ce ruwayar da Al-A’mash ya kammala kuma yakan ruwaito ta, yana wadatuwa da ita. Bayan wannan ruwayar kuma akwai ruwaya ta biyu, wadda ba a cika samunta ba, daga Al-A’mash, daga Ibrahim At-Taimi, daga Al-Harith bin Suwaid, daga ‘Ali. Wannan na iya kasancewa a cikin littafin (watau tarin Hadisai) na Al-A’mash, an rubuta shi bayan na farko. Ba ya fitar da ita sai ga wadanda suka nemi hakan musamman, kuma yakan karfafa a duba littattafan. Wannan yana daidai da al’adar Shu’bah wajen matsa wa Shuyukh lamba da gwada su. Wannan ra’ayi yana samun goyon baya ta yadda wannan ruwaya ta gabata da tambaya bayyananniya da mutane suka yi wa ‘Ali: “Shin Manzon Allah ya umarce ku (watau masu imani) da wani abu …”, kuma ana fahimtar hakan a ma’ana, ko da yake ba a ambaci hakan a fili ba a sauran hanyoyin. A kowane hali, duk abin da lamarin yake, Abu Ibrahim Yazid bin Sharik At-Taimi da Al-Harith bin Suwaid duka Thiqah (amintattu) ne. Hakika, Al-Harith bin Suwaid ma ya fi karfi da aminci! - Haka kuma akwai a cikin Musnad na Ahmad bin Hanbal wani Hadisi mai alaka da wannan maudu’i:

Shu’bah related the other Hadith from Al-Aa’mash, from Ibrahim At- Taimi from his father, from ‘Ali. This is what came stated in the Musnad of Abu Dawud At-Tayalisi. Shu’bah is Thiqah Thabt (trustworthy and reliable) in terms of evidence and as such there may be two narrations: The first is the well-known one from Al-Aa’mash, from Ibrahim At-Taimi, from his father from ‘Ali, which the majority recorded. It was the narration which Al-Aa’mash perfected and would usually narrate and suffice with. Then that narration was followed by the second rarer one from Al-Aa’mash, from Ibrahim At-Taimi, from Al-Harith bin Suwaid from ‘Ali. This may have been in the book (i.e. collection) of Al-Aa’mash, recorded following the previous one. He would not bring it forth apart from to those who specifically requested it and he would urge that the books be examined. This is in line with the custom of Shu’bah in respect to pressing the Shuyukh hard and putting them to the test. This view is supported by the fact that this narration was preceded by an explicit question which the people asked ‘Ali: ““Did the Messenger of Allah enjoin upon you (i.e. believers) a matter …” and it is implicitly understood, even if it did not come mentioned explicitly in the other paths. In any case, whatever the matter may be, Abu Ibrahim Yazid bin Sharik At-Taimi and Al-Harith bin Suwaid are both Thiqah (trustworthy). Indeed, Al- Harith bin Suwaid is even stronger and more reliable! - There is also in the Musnad of Ahmad bin Hanbal another Hadith related to this subject area:

“Bahz ya ba mu labari daga Hammam, daga Qatadah, daga Abu Hassan: Cewa ‘Ali (Allah Mai girma ya yarda da shi) yana umurni game da wani al’amari. Sai aka kawo shi, sai aka ce: “Mun aikata irin wannan da irin wannan,” sai ya ce: “Allah da ManzonSa sun faɗi gaskiya.” Ya (mai ba da labarin) ya ce: Al-Ashtar ya ce masa (‘Ali): “Wannan magana da kake faɗa ta yaɗu a cikin mutane. Shin akwai wani abu da Manzon Allah ﷺ ya umurce ka da shi?!” Ya amsa: “Manzon Allah ﷺ bai umurce ni da wani abu na musamman ba, wanda bai umurci mutane gaba ɗaya da shi ba, sai dai wani abu da na ji daga gare shi, kuma yana cikin Sahifah (takarda) da ke cikin kube na takobina.” Ya (mai ba da labarin) ya ce: Suna nan tare da shi har ya fitar da Sahifah (takardar). Kuma a cikinta akwai: “Duk wanda ya aikata laifi ko ya ba wa mai laifi mafaka, to la’anar Allah, da mala’iku, da dukkan mutane za ta tabbata a kansa; ba za a karɓi komai daga gare shi ba.” Ya (mai ba da labarin) ya ce: A cikinta akwai: “Lalle Ibrahim ya mai da Makkah wuri mai tsarki da ba a keta shi ba, ni kuma na mai da Madina wuri mai tsarki da ba a keta shi ba. Abin da ke tsakanin duwatsu biyu (watau duwatsun) da wurin tsarkinsa duk ba a keta shi ba. Ba a tuge bishiyoyinta, ba a kora namun dajinta, ba a ɗauki luqatah (abubuwan da aka rasa/suka faɗi) sai dai ga wanda ya san mai shi, ba a yanke wata bishiya sai dai domin mutum ya ciyar da raƙumarsa, kuma ba a ɗauki makami a cikinta don yaƙi.” Ya (mai ba da labarin) ya ce: A cikinta akwai: “Muminai daidai suke game da jininsu, kariyar da suke bayarwa ta rufe ta mafi ƙasƙanci daga cikinsu, kuma su hannu ɗaya ne a kan waɗanda ba su ba. Lalle babu wani mumini da ake kashewa saboda kafiri, haka kuma babu wanda yake da alkawari a lokacin alkawarinsa.” Na ce: Idan Abu Hassan da aka ambata a nan (a cikin Isnadi) shi ne Fudail bin Zaid Ar-Riqashiy, wanda yake Thiqah (amintacce) daga cikin fitattun Taabi'un (tabi'ai), to hadisin yana da inganci sosai. Duk da haka, ba a san Qatadah da ruwaito daga gare shi ba. Saboda haka, idan Abu Hassan a maimakon haka shi ne wanda aka sani Qatadah yakan ruwaito daga gare shi, to shi ne Muslim bin Abdullah Al-Basri, Al-A'raj Al-Ajrad (gurgu, mara gashi). Shi ma Thiqah ne (amintacce), amma kamar yadda ake gani, bai haɗu da 'Ali ba. Saboda haka, Isnadi zai zama Munqati' (katsewa). Duk da haka, ingancin Matn (ainihin rubutun ruwaitowar) yana sa mutum ya fahimci cewa ya karɓe shi daga wanda yake amintacce (Thiqah) kuma mai daidaito (Mutqin). Zai iya kasancewa daga Ubaidah Al-Salmani, fitaccen Taabi'i amintacce, idan shi ne mahaɗin tsakanin Abu Hassan da 'Ali, kamar sarƙoƙin da aka ruwaito a Sahih Muslim da sauran littattafan hadisi. Maganar Imam 'Ali:

“Bahz related to us from Hammam, from Qatadah, from Abu Hassan: That ‘Ali (may Allah the Most High be pleased with him) was commanding a matter. It was brought and then it was said: “We did such and such a thing” and he would say: “Allah and His Messenger spoke the truth”. He (the narrator) said: Al-Ashtar then said to him (‘Ali): “This thing that you say has spread among the people. Is there anything that the Messenger of Allah (peace be upon him) enjoined upon to you?!” He replied: “The Messenger of Allah (peace be upon him) did not enjoin upon me anything specific that he did not enjoin upon the general people, apart from a thing that I heard from him and it is in the Sahifah (document) in the scabbard of my sword”. He (the narrator) said: They were still with him until he took out the Sahifah (document). And it contained within it: “Whoever perpetrates a crime or provides shelter to a criminal, then the curse of Allah, the angels and all of the people will be upon him; nothing will be accepted from him”. He (the narrator) said: It contained within it: “Verily, Ibrahim made Makkah an inviolable sanctuary and I make Al- Madinah an inviolable sanctuary. What lies between two stony areas (i.e. mountains) and its sanctuary is all inviolable. Its shrubs are not uprooted, its game is not chased away, Luqatah (fallen/lost items) are not picked up unless it is by a person who has identified it, no tree is cut unless it is so that a man can give fodder to his camel and a weapon is not carried in it for fighting”. He (the narrator) said: It contained within it: “The believers are equal in respect to their blood, their offer of protection is covered by the lowest of them (in status) and they are one hand against other than them”. Indeed, no believer is killed for a disbeliever and nobody who has a covenant during his covenant”. I say: If the Abu Hassan mentioned here (in the Isnad) is Fudail bin Zaid Ar-Riqashiy, who is Thiqah (trustworthy) from among the distinguished Taabi’in (successors), then the Hadith is very authentic. However, Qatadah is not well-known to relate from him. Consequently, if the Abu Hassan is instead the one whom Qatadah is well-known to relate from, then he is Muslim bin Abdullah Al-Basri, Al-A’raj Al-Ajrad (the lame, the hairless). He is also Thiqah (trustworthy), however, according to would is apparent, he did not meet ‘Ali. Consequently, the Isnad (chain of transmission) would be Munqati’ (interrupted). Despite that, the authenticity of the Matn (worded text of the narration) makes one realise that he took it from someone who was trustworthy (Thiqah) and precise (Mutqin). It could be from Ubaidah Al-Salmani, the distinguished trustworthy Taabi’ (successor), in the case where he would be the connecting link between Abu Hassan and ‘Ali, like the reported chains in Sahih Muslim and other collections. The statement of Imam ‘Ali:

"Manzon Allah ﷺ bai umurce mu da wani abu ba face wanda ya umurci mutane da shi, sai dai abin da ke cikin kube na wannan takobina." Sannan ya fitar da wata takarda (Sahifah).

“The Messenger of Allah (peace be upon him) did not enjoin upon us any matter which he did not enjoin upon the people, with the exception of that which is in the scabbard of this sword of mine”. He then took out a document (Sahifah)”, .

kamar yadda ya zo a riwayar Imam Ahmad, wannan yana nuna cewa ainihin kwafin Sahifah ɗin da kansa Annabi ﷺ ne ya ajiye shi a asali. Bayan haka, ‘Ali ya karɓi shi, kuma ya ci gaba da kasancewa a hannunsa. Wannan ya yi daidai da riwayar Sahihi ta Al-Baihaqi wadda ta bayyana cewa Sahifah ta Madina ta koma hannun ‘Ali bayan rasuwar Annabi ﷺ.

like what also came in the narration of Imam Ahmad, provides the understanding that original copy of the Sahifah itself had been kept in origin by the Prophet (peace and blessings be upon him). Thereafter, ‘Ali took possession of it and it remained with him. This is in harmony with the Sahih narration of Al-Baihaqi which stated that the Sahifah of Al-Madinah went into the possession of ‘Ali following the death of the Prophet (peace and blessings be upon him). .

A bayyana cewa masu ruwaya sun fi mayar da hankali ne kan wasu daga cikin abin da ya zo a cikin Sahifar 'Alawiyyah, musamman muhimman ka'idoji da ke cikinta. Amma game da abin da aka ambata a cikinta dangane da shekarun raƙuma na Zakka, diyyar rauni da makamantansu, to wasu daga cikinsu (masu ruwayar) sun ambaci waɗannan al'amura ne a takaice kawai, yayin da wasu kuma ba su damu da ambatonsu ba kwata-kwata. Haka kuma, da alama ba su damu da ambaton abin da ya ƙunsa dangane da tsara alaƙa da Yahudawa ba, a lokacin da duk waccan al'amari ba shi da muhimmanci a lokacin da Abul Hassan ya karanta musu ta, ko ya bayyana ta a gabansu don su karanta (Allah ya yarda da shi). Don haka babu saɓani tsakanin rashin ambaton wani abu daga abubuwan da ke cikin Sahifar 'Alawiyyah a cikin ruwayoyin da kasancewar tsara ko daidaita alaƙa da Yahudawa ya kasance babban kaso mai girma da muhimmanci na Sahifar Madina, kamar yadda Ibn Ishaq ya ruwaito cikakke a cikin Maghazi nasa, haka kuma a cikin "As-Seera An-Nabawiyyah" na Ibn Hisham.ﷺ

It is clear that the narrators were concerned mainly with some of what came in the ‘Alawiyah Sahifah and especially the important principles contained within it. As for what was mentioned within it concerning the ages of camels for Zakat, blood money for wound and what was similar to that, then some of them (the narrators) mentioned these issues in a general manner only, whilst others did not care to mention them at all. Similarly, it appears that they may not have been concerned to mention what it contained in respect to the regulation of the relationship with the Jews, in the case where all of that held no significance at the time when Abu Al-Hassan read it to them or published it before them to read (may Allah be pleased with him). There is therefore no contradiction between the absence of mentioning something from the contents of the ‘Alawiyah Sahifah within the narrations and the fact that the organisation or regulation of the relations with the Jews represented a major and significant portion of the Sahifah of Al-Madinah, as was related in full by Ibn Ishaq in his Maghazi and also in “As-Seera An-Nabawiyah” of Ibn Hisham. .

...ga Annabi (ﷺ) ta hanyar bayyananne, sabanin sauran maganganu (waɗanda aka danganta su gare shi a fili). Saboda haka, zai yiwu shekarun raƙuma da raunuka sun wakilci wata Sahifah mai zaman kanta, ko kuma takardu biyu: Sahifah mai bayanin raunuka da al-amuran da suka shafi Al-Qisas (dokar adalci ta ramuwa) "Sahifah Al-Jarahat (raunuka)", da kuma Sahifah ta "shekarun raƙuma", wadda kuma ta bayyana an ɗauke ta daga shahararriyar Sahifah ta Zakka. Hakan kuwa saboda babu ma'ana ga ƙayyade shekarun raƙuma a cikin Sahifah sai dai idan hakan yana da alaƙa da Zakka. Sannan akwai bayanin da ƙayyade harami mai tsarki na Al-Madinah, kuma wannan ma yana iya kasancewa Sahifah mai zaman kanta "Tsarkin Al-Madinah". Zai yiwu wannan ne abin da aka yi nuni da shi a cikin Hadisin Rafi' bin Khudaij, Allah ya yarda da shi, wanda za a gabatar nan ba da jimawa ba. Imam 'Ali na iya kasancewa ya ƙara wannan kawai a ƙarshen "Sahifah ta Al-Madinah" kamar yadda zai yiwu ya ƙara wasu al'amura a cikinta daga abin da aka ji daga Annabi (ﷺ), wanda ya karɓa a waje da "Sahifah ta Al-Madinah", "Sahifah ta raunuka", "Sahifah ta Zakka" da Sahifah ta "Tsarkin Al-Madinah". Wannan yayi kama da abin da Muhammad Hamidullah Al-Haidar Al-Abadi Al-Hindi (ya rasu a 1424 AH), Allah ya yi masa rahama, ya faɗa a cikin gabatarwar babban littafinsa mai daraja da cikakken bayani "Tarin takardun siyasa na zamanin Annabi da na Khilafar Shiryayyu", lokacin da yake tattaunawa kan Sahifah ta 'Alawiyyah:

that (i.e. the ages of camels and wounds) to the Prophet (peace be upon him) in an explicit manner, in contrast to the other statements (which are explicitly attributed to him). As such, it may be that the camels and wounds represented an independent Sahifah (document) or two documents: A Sahifah detailing the wounds and matters related to Al-Qisas (law of retributive justice) “Sahifah Al-Jarahat (wounds)” and a Sahifah of the “ages of camels”, which in turn appears to be taken from the well-known Sahifah of Zakat. That is as there is no meaning for the specification of the ages of camels within a Sahifah unless that was related to Zakat. Then there is the description and specification of the inviolable sanctuary of Al- Madinah and this may also be an independent Sahifah “The sanctity of Al-Madinah”. It could be that this is what was indicated to in the Hadith of Rafi’ bin Khudaij, may Allah be pleased with him, which will be presented shortly. Imam ‘Ali may have only added that to the end of the “Sahifah of Al-Madinah” just as he may have added other matters to it from what was heard from the Prophet (peace be upon him) which he received external to the “Sahifah of AL-Madinah”, “Sahifah of the wounds”, “Sahifah of Zakat” and the Sahifah of the “Sanctity of Al-Madinah”. This is similar to what was stated by Muhammad Hamidullah Al-Haidar Al-Abadi Al Hindi (died 1424 AH), may Allah have mercy upon him, when he said in the introduction of his valuable large and comprehensive work “Collection of political documents of the Prophet era and that of the Rightly Guided Khilafah”, when discussing the ‘Alawiyah Sahifah:

[Ya ƙunshi, kamar yadda ake gani a fili, aƙalla takardu uku: Kundin tsarin mulkin Madina, tsarkin Madina, da shekarun raƙuma da (diyyar) raunuka.]

[It comprised, as is apparent, of at least three documents: The constitution of Al-Madinah, the sanctity of Al-Madinah and the ages of camels and (blood-money of) wounds].

Haɗewar Sahifar Madina cikin Sahifar 'Alawiyya ana ƙara tabbatar da ita ta hanyar wasu sakin layi ko sharuɗɗa daga gare ta waɗanda ake danganta su ga Sahifar 'Alawiyya kamar yadda suke cikin riwayoyin Shi'a. Abin da ya zo a cikin "Al-Kafi" na Al-Kulaini (5/46/8262) shi ne:

The inclusion of Sahifah of Al-Madinah within the ‘Alawiyah Sahifah is reiterated by additional paragraphs or clauses from it being attributed to the ‘Alawiyah Sahifa as found within the narrations of the Shi’ah. The following came related in “Al-Kafi” of Al-Kulaini (5/46/8262):

[Muhammad bin Yahya ya ruwaito daga Ahmad bin Muhammad, daga Muhammad bin Yahya, daga Talha bin Zaid, daga Abu Abdullah, daga mahaifinsa (amincin Allah ya tabbata a gare shi) wanda ya ce: "Na karanta a cikin Kitab (rubutaccen takarda) na Ali (amincin Allah ya tabbata a gare shi) cewa Manzon Allah ﷺ ya rubuta wata Kitab (rubutaccen takarda) tsakanin Muhajirai (masu hijira) da Ansaru (mataimaka), baya ga waɗanda suka haɗu da su daga mutanen Yathrib (ya ƙunshi a cikinta):]

[Muhammad bin Yahya related from Ahmad bin Muhammad, from Muhammad bin Yahya, from Talha bin Zaid, from Abu Abdullah, from his father (peace be upon him) who said: “I read in the Kitab (written document) of ‘Ali (peace be upon him) that the Messenger of Allah (peace and blessings be upon him and his family) wrote a Kitab (written document) between the Muhajirin (emigrants) and the Ansar (helpers) in addition to those who had joined with them from the people of Yathrib (It included within it):

"Duk yakin soja da ke fita, yana biyo juna a jere, bisa kyakkyawar hanya da adalci a tsakanin Musulmai",

“Each military expedition that goes out, follows each other consecutively, according to a good manner and justice between the Muslims”,

"Ba a ba mace kariya (daga wasu) sai da izinin iyalanta (mutanenta)".

“A woman is not offered protection (by others) except with the permission of her family (people)”,

"Maƙwabci kamar kansa yake; ba a cutar da shi, kuma ba a take masa haƙƙi (ta hanyar aikata laifi)."

“The neighbour is like one’s self; not being harmed and not transgressed against (by criminality)”,

"Hurumcin maƙwabci a kan maƙwabcinsa kamar hurumcin mahaifiyarsa da mahaifinsa ne."

“The inviolable sanctity of a neighbour in respect to his neighbour is like the inviolable sanctity of his mother and his father”,

"Mumini ba ya yin sulhu da wani mumini ba tare da shi ba game da yaƙi a hanyar Allah, sai bisa tushen adalci da daidaito."

“A believer does not make peace to the exclusion of a believer in respect to fighting in the way of Allah, except upon the basis of justice and even handedness”.

"Wasaa'il Ash-Shi'iyah" (247/20/20001) yana rubuce kamar haka: .

In “Wasaa’il Ash-Shi’iyah” (247/20/20001) it came recorded as follows: .

Muhammad bin Yahya ya ruwaito daga Ahmad bin Muhammad, daga Muhammad bin Yahya, daga Talha bin Zaid, daga Abu Abdullah daga mahaifinsa (amincin Allah ya tabbata a gare shi), wanda ya ce:

[Muhammad bin Yahya related from Ahmad bin Muhammad, from Muhammad bin Yahya, from Talha bin Zaid, from Abu Abdullah from his father (peace be upon him) who said:

"Na karanta a cikin Littafi (rubutaccen takarda) na ‘Ali (amincin Allah ya tabbata a gare shi), cewa Manzon Allah (tsira da albarka su tabbata a gare shi) ya rubuta wani Littafi (rubutaccen takarda) tsakanin Muhajirai (masu hijira) da Ansar (mataimaka), tare da waɗanda suka haɗu da su daga mutanen Yathrib, (yana tabbatar da cewa) duk wata rundunar yaƙi da ta fita, tana bin juna a jere, bisa kyakkyawar hanya da adalci tsakanin Musulmai. Mace ba a ba ta kariya (daga wasu) sai da izinin danginta (mutanenta). Maƙwabci yana kamar kansa; ba a cutar da shi ba, kuma ba a ketare shi ba (ta hanyar laifi). Tsarkin maƙwabci dangane da maƙwabcinsa yana kamar tsarkin mahaifiyarsa da mahaifinsa. Kuma mumini ba ya yin sulhu ba tare da mumini ba dangane da yaƙi a hanyar Allah, sai bisa tushen adalci da daidaito.” (Muhammad bin Al-Hasan, tare da sanadinsa, an ruwaito shi daga Ahmad bin Muhammad, makamancin haka."

“I read in the Kitab (written document) of ‘Ali (peace be upon him), that the Messenger of Allah (peace and blessings be upon him) wrote a Kitab (written document) between the Muhajirin (emigrants) and the Ansar (helpers) in addition to those who had joined with them from the people of Yathrib, (establishing) that each military expedition that goes out, follows each other consecutively, according to a good manner and justice between the Muslims, a woman is not offered protection (by others) except with the permission of her family (people), the neighbour is like one’s self; not being harmed and not transgressed against (by criminality), the inviolable sanctity of a neighbour in respect to his neighbour is like the inviolable sanctity of his mother and his father, (and) that a believer does not make peace to the exclusion of a believer in respect to fighting in the way of Allah, except upon the basis of justice and even handedness”(Muhammad bin Al-Hasan with its Isnad is related from Ahmad bin Muhammad, similarly”.

A cikin littafinsa "Mawsoo'ah At-Tarikh Al-Islamiy", Sheikh Muhammad Hadi Al-Yousufi Al-Gharawi ya danganta riwayar ga "Al-Kafi" da "At-Tousi" a cikin "At-Tahdhib", tare da cikakkun sanadinsu (silsilar masu ruwaitowa). Sannan ya ce: [An ruwaito daga Talha bin Zaid, daga mahaifinsa Al-Baqir (aminci ya tabbata a gare su biyun), cewa ya ce:

- In his “Mawsoo’ah At-Tarikh Al-Islamiy”, Sheikh Muhammad Hadi Al-Yousufi Al-Gharawi attributed it (the narration) to “Al-Kafi” and “At-Tousi” in “AT_Tahdhib”, with both of their Isnads (chains of transmission). He then stated: [It was related from Talha bin Zaid from his father Al-Baqir (peace be upon them both) that he said:

"Na karanta a cikin Kitab (takardar rubutu) na 'Ali (amincin Allah ya tabbata a gare shi): "Cewa Manzon Allah ﷺ ya rubuta wata Kitab (takardar rubutu) tsakanin Muhajirai (muhajiran) da Ansar (mataimaka), tare da waɗanda suka haɗu da su daga cikin mutanen Yathrib." Bai ƙara kan layi uku daga cikin alkawarin ba sai kaɗan. Ibn Ishaq ya cika rubutun yana cewa: "Manzon Allah ﷺ ya rubuta wata Kitab (takardar rubutu)."

“I read in the Kitab (written document) of ‘Ali (peace be upon him): “That the Messenger of Allah (peace and blessings be upon him) wrote a Kitab (written document) between the Muhajirin (emigrants) and the Ansar (helpers) in addition to those who had joined with them from the people of Yathrib”. He did not then increase upon three lines from the covenant except a little. Ibn Ishaq completed the text saying: “The Messenger of Allah wrote a Kitab (written document) .

tsakanin Muhajirai (baƙi masu hijira) da Ansar (masu taimako). Ya yi yarjejeniyar zaman lafiya a cikinta da Yahudawa, kuma ya ƙulla alkawari da su. Ya tabbatar da su akan addininsu da dukiyoyinsu, yana sanya sharuɗɗa da ƙayyadaddun doka a kansu: “Da sunan Allah Mai rahama, Mai jin ƙai. Wannan takarda ce daga Muhammad, Annabi ﷺ, tsakanin muminai da Musulmi daga Quraishawa da Yathrib, da waɗanda suka bi su, suka haɗu da su kuma suka yi jihadi tare da su, cewa su al'umma ɗaya ce guda ɗaya, ba tare da sauran mutane ba … da sauransu].” Wannan kuma ana iya samunsa a “Bihar Al-Anwar” cikin sauran majiyoyi.

between the Muhajirin (emigrants) and the Ansar (helpers). He made a peace agreement in it with the Jews and made a covenant with them. He affirmed (or acknowledged) them upon their religion and properties, making conditions and stipulations upon them: “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 … etc]. This can also be found in “Bihar Al-Anwar” among other sources.

Ya bayyana cewa, bayan rasuwar Amir ul-Mu'minin (shugaban muminai) Al-Hasan bin 'Ali da kuma shahadar Imam Al-Hussein bin 'Ali, Allah ya yarda da su biyun, Sahifar 'Alawiyah ta koma hannun dan'uwansu Muhammad bin Al-Hanafiyah.

It appears that the ‘Alawiyah Sahifah, following the death of the Amir ul-Mu’minin (leader of the believers) Al-Hasan bin ‘Ali and the martyrdom of Imam Al-Hussein bin ‘Ali, may Allah be pleased with them both, came to be in the possession of their brother Muhammad bin Al-Hanafiyah:

Wannan kamar yadda aka faɗa a cikin "At-Tabaqat Al-Kubra" na Ibn Sa'd (5/105):