Ni miongoni mwa mambo yaliyothibitishwa kwamba Mtume ﷺ aliandika hati ya kikatiba na akaikubali kwa ajili ya kupanga baadhi ya mahusiano katika Madina, mji mkuu wa Dola ya Kiislamu iliyokuwa ikiinuka. Yafuatayo yamepokelewa kwa mnyororo wa wapokezi walio sahihi zaidi katika "Sunan ya Abu Dawud" (3/154/3000) na katika toleo lingine lililochapishwa la "Sunan" yake (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 alisimulia kutoka kwa Abdur Rahman bin Abdullah bin Ka'b bin Malik, kutoka kwa baba yake ambaye alikuwa mmoja wa wale watatu ambao toba yao ilikubaliwa (yaani 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 alikuwa akimdhihaki Mtume ﷺ na alikuwa akiwachochea makafiri wa Quraish dhidi yake. Mtume ﷺ alipofika Madina, watu wake walikuwa mchanganyiko; baadhi yao walikuwa Waislamu, wengine walikuwa washirikina waliokuwa wakiabudu sanamu, na wengine walikuwa Mayahudi. Walikuwa wakitafuta kumletea madhara na matusi Mtume ﷺ na Masahaba wake. Kisha Allah, Mtukufu, akamwamuru Nabii Wake ﷺ kuvumilia na kusamehe. Allah aliteremsha kuhusu wao .

“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 .

"Hakika mtajaribiwa katika mali zenu na katika nafsi zenu. Na hakika mtasikia kutoka kwa wale waliopewa Kitabu kabla yenu na kutoka kwa wale wanaomshirikisha Allah maudhi mengi. Lakini mkisubiri na kumcha Allah, basi hakika hayo ni katika mambo [yanayostahili] azma." (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). .

Wakati Ka'b bin Al Ashraf alipokataa kuacha kumuudhi Mtume (ﷺ), Mtume (ﷺ) alimwamuru Sa'd bin Mu'adh atume kikundi kidogo kwenda kumuua. Akamtuma Muhammad bin Maslamah. Kisha akaeleza hadithi ya kuuawa kwake.

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. .

Walipomuua, Wayahudi na washirikina waliogopa sana. Siku iliyofuata walimwendea Mtume (ﷺ) na kusema: "Mwenzetu ameshambuliwa usiku na kuuawa." Kisha Mtume (ﷺ) akawaeleza yale aliyokuwa akiyasema. Mtume (ﷺ) kisha aliwaita ili aandike hati ya makubaliano kati yake na wao, ili warejee nayo (kwa masuala yatakayojitokeza). Basi, aliandika hati (Sahifah) ya makubaliano kati yake, wao (wasio Waislamu) na Waislamu kwa ujumla.” Yafuatayo pia yalipokewa kupitia Abu Dawud katika "Dalaa'il An-Nubuwwah" ya 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 alikuwa akimdhihaki Mtume (ﷺ) … Kisha akaendelea kutaja hilo (yaani, riwaya). Na Hadithi ya Abdul-Kareem ni kamili zaidi …". Tutakuja kwenye Hadithi ya Abdul-Kareem baadaye. .

“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 alisema: Isnadi (silsila ya wapokezi) ni Sahih. Nasema: Ndiyo (hilo ni sahihi), na kile kilichotajwa kuhusu kuwepo kwa kutokuwa na uthabiti (Idtiraab) katika Isnadi hakiathiri hilo kwa namna yoyote.

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. .

Hiyo ni kwa sababu:

That is because:

1) Hadithi hii ilisimuliwa na Abdur Rahman bin Abdullah bin Ka’b bin Malik, kutoka kwa baba yake Abdullah bin Ka’b bin Malik, ambaye alikuwa akimwongoza Ka’b bin Malik baada ya kupofuka. Yeye alisimulia kutoka kwa baba yake, Sahaba Ka’b bin Malik, mmoja wa wale watatu ambao toba yao ilikubaliwa, kama ilivyoandikwa katika Hadithi nyingi za Al-Bukhaari na Muslim. Kwa hiyo, Hadithi hii ni Sahih (ya kuaminika) kwa masharti yao.

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) Au, ilipokewa na Abdur Rahman bin Abdullah bin Ka'b bin Malik kutoka kwa babu yake (moja kwa moja), Sahaabiy Ka'b bin Malik. Hii ni kwa sababu Abdur Rahman alikuwa akimwongoza babu yake kwa niaba ya baba yake Abdullah katika baadhi ya matukio. Pia, Waarabu walikuwa mara nyingi wakiwaita babu zao baba. (Zaidi ya hayo, babu pia ni baba, bila shaka, kama ilivyoelezwa katika Qur'an. Kama vile inavyowakilisha hitaji la kiisimu lililojengwa juu ya hitaji la kihisia na kiakili). Hakika, ni kanuni ya desturi inayoendelea na thabiti. Kwa hiyo, neno katika mnyororo wa wapokezi "Kutoka kwa baba yake" lina maana ya kutoka kwa babu yake. 3) Au ilipokewa na Abdur Rahman bin Ka'b bin Malik kutoka kwa baba yake, Sahaabiy Ka'b bin Malik, na si kutoka kwa Abdur Rahman bin Abdullah bin Ka'b bin Malik. Az-Zuhriy alipokea (yaani, alichukua riwaya) kutoka kwa Abdur Rahman bin Abdullah bin Ka'b bin Malik na kutoka kwa mwenzake wa jina moja na mjomba wake wa upande wa baba, Abdur Rahman bin Ka'b bin Malik. Mkanganyiko unatokana tu na Az-Zuhriy, kwani alisimulia kutoka kwenye kumbukumbu yake; mara moja alikumbuka hivi, na mara nyingine alikumbuka vile, kutokana na ukaribu wa nasaba na majina, huku wakati mwingine akipendelea usalama na kusimulia Mursal (yaani, mnyororo wenye wapokezi waliokatika).

“Kwamba Myahudi Ka’b bin Al-Ashraf alikuwa mshairi, na alikuwa akimdhihaki Mjumbe wa Allah ﷺ na kuwachochea makafiri wa Quraish dhidi yake katika mashairi yake. Mjumbe wa Allah ﷺ alipofika Madinah, watu wake walikuwa mchanganyiko, wakiwemo Waislamu waliounganishwa na Da’wah (mwito) wa Mjumbe wa Allah ﷺ, Washirikina (wapagani) waliokuwa wakiabudu masanamu, na Mayahudi waliokuwa watu wa silaha na ngome na walikuwa washirika wa wakazi (wa Yathrib); Aws na Khazraj. Mjumbe wa Allah ﷺ alipowasili Al-Madinah, alitaka kuirekebisha hali yao wote. Mtu angekuwa Muislamu na baba yake Mshirikina, na mtu angekuwa Muislamu na ndugu yake Mshirikina. Mjumbe ﷺ alipokuja Al-Madinah, Washirikina na Mayahudi walikuwa wakitafuta kumletea madhara makubwa na udhalilishaji Mjumbe wa Allah ﷺ na masahaba zake. Allah, Mtukufu, alimwamuru Mjumbe wake na Waislamu wasubiri kwa subira juu ya hayo na kuwasamehe. Allah, utukufu ni Wake, aliteremsha kuhusu wao: “Hakika mtajaribiwa katika mali zenu na nafsi zenu. Na hakika mtasikia kutoka kwa wale waliopewa Kitabu kabla yenu na kutoka kwa wale wanaomshirikisha Allah maudhi mengi. Lakini mkisubiri na mkimcha Allah - hakika hiyo ni katika mambo [yenye] uthabiti.” {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). .

Na Allah pia aliwateremshia kuhusu wao: "Wengi katika Watu wa Kitabu wanatamani wangekurudisheni kuwa makafiri baada ya kuwa mmeamini, kwa sababu ya husuda kutoka kwa nafsi zao, hata baada ya ukweli kuwa wazi kwao. Basi, samehe na uachilie hadi Allah alete amri Yake. Hakika Allah ana uwezo juu ya kila jambo" (). Kisha, Ka'b bin Al-Ashraf alipokataa kuacha kumdhuru Mtume wa Allah ﷺ na kuwadhuru Waislamu, Mtume wa Allah ﷺ alimwamuru Sa'd Ibn Mu'adh atume kikosi kidogo kumuua. Sa'd Ibn Mu'adh alimtuma Muhammad bin Maslamah Al-Ansari, pamoja na Al-Harithy, Abu 'Abs Al-Ansari na Al-Harith mpwa wa Sa'd bin Mu'adh, kama sehemu ya kundi la watu watano waliomwendea usiku alipokuwa katika mkusanyiko wao wa kukaa huko Al-'Awaaliy. Ka'b bin Al-Ashraf alipowaona, alichukizwa na jambo lao na aliogopa kwao. Alisema kwao: "Nini kimewaleta hapa?" Wakajibu: "Haja imetuleta kwako". Akasema: "Basi, baadhi yenu na wakaribie kwangu ili kujadiliana nami kuhusu haja hii". Kwa hiyo, baadhi yao walimkaribia na kumwambia: "Tumekuja kwako ili kukuuzia silaha zetu za chuma ili tuweze kutumia thamani yake". Yeye (Ka'b) akajibu: "Kwa Allah, kama mngefanya hivyo! Mmekuwa mzigo tangu huyu mtu alipoishi kati yenu". Kisha akapanga wawaje kumwona jioni alipokuwa na shughuli kidogo za watu. Walikuja, na mtu mmoja miongoni mwao akamwita. Akainuka kutoka nyumbani kwake, na mkewe akamwambia: "Hawagongi mlango wako wakati huu kwa jambo utakalolipenda". Akajibu: "Hakika tayari wamezungumza nami kuhusu jambo lao". Kisha (alipotoka) Abu 'Abs alimshika, na Muhammad Bin Salamah akampiga kwa upanga wake huku baadhi yao wakimchoma ubavuni kwa panga zao. Baada ya wao kumuua, Wayahudi na washirikina pamoja nao walishtuka sana, wakaondoka mapema kwenda kumwona Mjumbe wa Allah ﷺ walipoamka asubuhi. Wakasema: "Hakika mwenzetu aliitwa usiku, ambaye ni mmoja wa watu wetu mashuhuri na aliuawa." Ndipo Mjumbe wa Allah ﷺ aliwakumbusha yale ambayo Ka'b alikuwa akiyasema katika mashairi yake. Alikuwa amewakataza jambo hilo. Kisha Mjumbe wa Allah ﷺ aliwaalika waandike kati yake, wao na Waislamu kwa jumla, hati ambayo wangeirejea (ili kutatua au kusuluhisha mambo). Hivyo Nabii ﷺ aliandika kati yake mwenyewe, wao na Waislamu kwa ujumla, hati. Mjumbe wa Allah ﷺ aliagiza iandikwe chini ya mizabibu iliyokuwa katika mali ya binti wa Al-Harith. Hati hiyo (Sahifah), baada ya Mjumbe wa Allah ﷺ, ikawa mikononi mwa 'Ali Ibn Abi Talib, Allah amridhie.

Kwamba Myahudi Ka’b bin Al-Ashraf alikuwa mshairi, na alikuwa akimdhihaki Mjumbe wa Allah ﷺ na Maswahaba zake, na kuwachochea washirikina wa Quraish dhidi yao katika mashairi yake. Mjumbe wa Allah ﷺ alipofika Madina, watu wake walikuwa wa aina mbalimbali; walikuwepo Waislamu waliounganishwa na Da’wah (mwito) ya Mjumbe wa Allah ﷺ, washirikina (wapagani) waliokuwa wakiabudu masanamu, na Mayahudi, miongoni mwao walikuwemo watu wa silaha na ngome, nao walikuwa washirika wa wakazi wa Yathrib; Aws na Khazraj. Mjumbe wa Allah ﷺ alipowasili Al-Madina alitaka kurekebisha hali yao wote na kufanya mkataba nao. Mtu angekuwa Mwislamu na baba yake Mshirikina, na mtu angekuwa Mwislamu na nduguye Mshirikina. Mjumbe ﷺ alipofika Al-Madina, washirikina na Mayahudi walikuwa wakimletea Mjumbe wa Allah ﷺ na Maswahaba zake madhara makubwa na matusi. Allah, Aliye Juu, alimwamuru Nabii Wake ﷺ na Waislamu wavumilie kwa subira juu ya hayo na wawasamehe. Allah, Aliye Juu, aliteremsha kuhusiana nao: “Hakika mtajaribiwa katika mali zenu na nafsi zenu. Na hakika mtasikia kutoka kwa wale waliopewa Kitabu kabla yenu na kutoka kwa wale wanaomshirikisha Allah maudhi mengi. Lakini mkiwa na subira na kumcha Allah – hakika hayo ni katika mambo [yanayostahili] azimio” (TMQ 3:186). Na Allah pia aliteremsha kuhusiana nao: “Wengi katika Watu wa Kitabu wanatamani wangewarudisha kwenye ukafiri baada ya kuamini, kwa husuda kutoka nafsi zao [hata] baada ya haki kuwa wazi kwao. Basi wasameheni na wapuuzeni mpaka Allah alete amri Yake. Hakika Allah ni Muweza wa kila jambo” (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). .

Kwamba Myahudi Ka'b bin Al-Ashraf alikuwa mshairi, na alikuwa akimdhihaki Mjumbe wa Allah ﷺ na masahaba zake, na kuchochea dhidi yao, akisema, "Ni nani atakayemtunza Ka'b?" Kisha, alipokataa kuacha kumdhuru Mjumbe wa Allah ﷺ na kuwadhuru Waislamu, Mjumbe wa Allah ﷺ alimwamuru Sa'd Ibn Mu'adh, Muhammad bin Maslamah, Abu 'Eisaa bin Al-Harith mpwa wa Sa'd bin Mu'adh, kama sehemu ya kundi la watano. Kisha walimwendea Ka'b … Na akataja jambo lile lile (yaani, kama simulizi iliyotangulia).

“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)”. .

Hadithi ya Ka'b bin Al-Ashraf imesimuliwa kwa kina katika Sira ya 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 alisema (kutoka katika Hadithi kuhusu Ka’b bin Al-Ashraf):

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

Wakati watu wa Badr (Quraish) walipopatwa na msiba, Zaid bin Harithah alikwenda kwa watu wa As-Safilah na Abdullah bin Rawaahah alikwenda kwa watu wa Al-‘Aaliyah wakiwa ni wabeba habari njema waliotumwa na Mtume wa Allah ﷺ kwa Waislamu wa Al-Madinah kutoa habari ya ushindi ambao Allah, ‘Azza Wa Jalla, alimpa, na juu ya nani miongoni mwa washirikina waliouawa … Ka’b bin Al-Ashraf, ambaye alikuwa mtu wa kabila la Tayyi, mmoja wa Bani Nabhan na ambaye mama yake alikuwa kutoka Bani Nadeer, alisema aliposikia habari hizo: “Je, hii ni kweli? Je, mnaamini kwamba Muhammad ﷺ amewaua hao watu ambao hawa wawili (Zaid na Abdullah Ibn Rawaahah) wamewataja? Hiyo ni kwa sababu hao walikuwa miongoni mwa watukufu wa Waarabu na wafalme wa watu. Kwa Allah, kama Muhammad ﷺ angewaua watu hawa, tumbo la ardhi ni bora kuliko uso wake!” Kisha, adui wa Allah alipothibitisha ukweli wa habari hizo, aliondoka hadi alipofika Makkah. Alishuka katika makazi ya Al-Muttalib bin Abi Wada’ah bin Dubairah As-Sahmiy, aliyeoana na ‘Atikah binti Abu l-‘Ieas bin Umayyah bn Abdi Shams bin Abdi Manaf. Alimpokea na kumheshimu kwa ukarimu. Kisha akaanza kuwachochea watu dhidi ya Mtume wa Allah ﷺ, akisoma mashairi na kulia juu ya watu wa kisima kutoka Quraish waliouawa Badr. Alisema:

“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:

Kinu cha Badr kilimwaga damu ya watu wake.

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

Katika matukio kama vita ya Badr unapaswa kulia na kutoa machozi.

At events like Badr you should weep and cry.

Sufyan amesimulia kutoka kwa ‘Amr bin Dinar, aliyemsikia Jabir bin ‘Abdullah, Allah amridhie, akisema: Mtume wa Allah (ﷺ) alisema: “Nani atamshughulikia (amuondoe) Ka’b bin Al-Ashraf, kwa kuwa hakika amemtukana Allah na Mtume Wake?” Muhammad bin Maslamah akauliza: “Je, unapenda nimuue, ee Mtume wa Allah?” Yeye (ﷺ) akajibu: “Ndiyo.” Akasema: “Basi nitamshughulikia, ee Mtume wa Allah, hivyo nipe ruhusa niseme (maneno ya udanganyifu).” Yeye (ﷺ) akajibu: “Unaweza kutumia maneno kama hayo.” Kisha Muhammad bin Maslamah akamwendea (Ka’b) akasema: “Mtu huyu (yaani Mtume (ﷺ)) ametutesa kwa sadaka (yaani kuichukua kutoka kwetu). Hili limetusababishia mateso na tumechoka nalo.” Mtu huyo mwovu aliposikia haya, akasema: “Kwa Allah, mtapata shida zaidi kutoka kwake au mtachoka naye zaidi. Nilijua kuwa jambo lenu lingeishia hivi.” Yeye (Ibn Maslamah) akasema: “Hakika hatuwezi kumwacha hadi tuone atakalofanya, nasi tunachukia kumwacha baada ya kumfuata hadi tuone jambo lake litakavyokwisha. Nimekuja sasa ili unikopeshe tende.” Akasema: “Ndiyo, nitafanya hivyo kwa sharti kwamba mnipe wanawake wenu kama dhamana (ya mkopo).” Akasema: “Je, tuwapeleke wanawake wetu kwako wakati wewe ndiye mzuri zaidi kati ya Waarabu?” Akajibu: “Basi nipeni watoto wenu kama dhamana.” Akasema: “Watu watawadharau watoto wetu kwa msingi kwamba tuliwawekea rehani kwa wasq moja au mbili za tende (au labda alisema: ‘Basi mmoja wa watoto wetu atatukanwa na itasemwa kwamba aliwekwa rehani kwa wasq moja au mbili za tende’).” Akauliza: “Basi mtanipa nini kama dhamana?” Akajibu: “Tunaweza kukupa silaha kama rehani.” Akasema: “Sawa.” Kisha Muhammad bin Maslamah akakubaliana naye wakati maalum wa kumwona baadaye.

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. .

Mtume wa Allah ﷺ alisema: “Ni nani yuko tayari kumuua Ka'b bin Al-Ashraf ambaye amemtukana Allah na Mtume Wake?” Papo hapo Muhammad bin Maslamah alisimama akasema: “Ee Mtume wa Allah ﷺ, je, unapenda nimuue?” Yeye ﷺ akasema: “Ndiyo.” Muhammad bin Maslamah akauliza: “Basi niruhusu niseme neno (la uongo) (yaani, nimdanganye Ka'b).” Yeye ﷺ akasema: “Unaweza kulisema.”

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 kisha akaenda kwa Ka'b na kusema: "Mtu huyo (yaani Muhammad ﷺ) anatudai sadaka kutoka kwetu, na ametuletea taabu, na nimekuja kukukopa kitu fulani." Ndipo Ka'b akasema: "Kwa Allah, utachoka naye!" Muhammad bin Maslamah akasema: "Sasa kwa kuwa tumemfuata, hatutaki kumwacha mpaka tuone jambo lake litakavyokuwa. Tulitaka utukopeshe Wasq moja au mbili (yaani kiasi cha chakula)." [Kumbuka: 'Amr alituhadithia zaidi ya mara moja, lakini hakutaja Wasq moja au mbili, bali Wasq mbili.] Ka'b akasema: "Ndiyo (nitawakopesha hilo), lakini mnapaswa kuniwekea kitu kama dhamana." Muhammad bin Maslamah na mwenzake wakasema: "Unataka nini?" Ka'b akajibu: "Niwekeeni wanawake wenu kama dhamana." Wakajibu: "Tutawezaje kukuwekea wanawake wetu kama dhamana wakati wewe ndiye mtu mzuri zaidi miongoni mwa Waarabu?" Ka'b akasema: "Basi niwekeeni watoto wenu wa kiume." Wakajibu: "Tutawezaje kukuwekea watoto wetu? Mmoja wao atatukanwa na itasemwa kwamba aliwekwa rehani kwa Wasq moja au mbili! Hilo lingetuletea aibu kubwa. Badala yake, tutakuwekea silaha zetu kama dhamana." Basi akakubali kwamba atakuja kwake baadaye kwa wakati uliowekwa.

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. .

"Ni nani atakayemuua Ka'b bin Al-Ashraf? Amemtukana Mwenyezi Mungu na Mtume Wake." Muhammad bin Maslamah akasema: "Ee Mjumbe wa Mwenyezi Mungu, je, unapenda nimuue?" Akajibu: "Ndiyo." Akasema: "Basi niruhusu nisema naye (kwa namna nitakayoona inafaa, ikiwemo kudanganya)." Akasema: "Sema (kama upendavyo)." Kisha akamwendea (Ka'b) akazungumza naye, akakumbusha urafiki wao wa zamani, akasema: "Mtu huyu (yaani Mtume ﷺ) ametudai sadaka, na hilo limetuletea taabu kubwa." Aliposikia hayo, Ka'b akasema: "Kwa Mwenyezi Mungu, mtapata taabu zaidi kwake." Muhammad bin Maslamah akajibu: "Hakika sasa sisi tumekuwa wafuasi wake, na hatupendi kumwacha mpaka tuone mambo yake yatakavyokwenda. Nilikuwa nataka unikopeshe." Akasema: "Mtanipa nini kama dhamana?" Akauliza: "Unataka nini?" Akajibu: "Nipe wanawake wenu kama dhamana." Akasema: "Wewe ndiye mwenye sura nzuri kuliko Waarabu wote. Basi tuwape wanawake wetu wawe dhamana kwako?" Akasema: "Basi nipe wana wenu." Akajibu: "Mmoja wa wana wetu anaweza kutukanwa, na itasemwa kwamba aliwekwa dhamana kwa (kiasi kidogo tu cha) mizigo miwili ya tende. Bali tunaweza kukupa silaha zetu kama dhamana." Akasema: "Sawa." Kisha Muhammad bin Maslamah akakubaliana naye kwamba atakuja kwake pamoja na Al-Harith, Abu 'Abs bin Jabr na '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. .

Baadaye, walikuja wakamwita usiku (nyumbani kwake). Yeye alishuka kuwaendea. [Sufyan alisema kwamba wapokezi wote isipokuwa 'Amr wamesema kwamba mkewe alisema: "Nasikia sauti inayofanana na sauti ya mtu anayetaka damu". Kisha yeye akamjibu akisema: "Ni Muhammad bin Maslamah na Abu Na'ilah, ndugu yake wa kunyonya. Mtu mchanga (mwenye nguvu) anapoitwa usiku, hata kama ni kwa kuchomwa kwa upanga, anapaswa kuitikia wito huo"]. Muhammad aliwaambia wenzake: "Anapokuja, nitanyoosha mikono yangu kuelekea kichwa chake, na nikimshika kwa nguvu, ninyi fanyeni kazi yenu." Basi, alipokuja akiwa amejifunika kwa vazi lililolegea, wakamwambia: "Tunaona kwamba una harufu nzuri sana ya manukato." Yeye akajibu: "Ndiyo, nina pamoja nami mwanamke ambaye ana harufu nzuri zaidi kuliko wanawake wote wa Arabia." Yeye (Muhammad) akasema: "Je, utaniruhusu ninuse (harufu iliyo kichwani mwako)?" Akasema: "Ndiyo, unaweza kunusa." Kisha akashika nywele zake kwa mikono yake na kunusa. Kisha akasema: "Je, utaniruhusu nifanye hivyo tena?" Kisha akamshika kichwa chake kwa nguvu na kuwaambia wenzake: "Mshambulieni." (Msimulizi) alisema: Kisha wakamwua. [Mwisho wa Nukuu].

Mjumbe wa Allah ﷺ alisema: "Ni nani atakayemshughulikia Ka'b bin Al-Ashraf? Kwani hakika amemtukana Allah na Mjumbe Wake." Muhammad bin Maslamah, Allah amridhie, akasimama na kusema: "Ee Mjumbe wa Allah ﷺ, unapenda nimuue?" Akajibu: "Ndiyo." Akasema: "Basi niruhusu niseme maneno (yaani nitumie hila)." Kisha akaenda kwake na kumwambia (Ka'b): "Hakika mtu huyu (yaani Mtume ﷺ) ametuomba Sadaqah, na jambo hili limetusababishia shida. Tumechagua kumfuata, na hatupendi kumwacha mpaka tuone jambo lake litakavyokuwa." Akaendelea: "Nami nilitaka kukukopa." Akauliza: "Na mtanidhaminia nini kama dhamana?" Wao (yaani Ibn Maslamah na walioandamana naye) wakauliza: "Unataka nini kwetu?" Akajibu: "Nidhaminieni wanawake wenu kama dhamana." Wakajibu: "Wewe ndiye mwenye sura nzuri zaidi miongoni mwa Waarabu, sasa tutawezaje kukudhaminia wanawake wetu? Hiyo itakuwa aibu kubwa kwetu." Akasema: "Basi nidhaminieni watoto wenu wa kiume." Wakajibu: "Subhanallah! Mmoja wa watoto wetu atatukanwa na kuambiwa: Ulidhaminiwa kwa wasq moja au mbili tu za tende!" Wakasema: "Je, tunaweza kukupa silaha kama dhamana?" Akasema: "Ndiyo, nakubali."

“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”. .

Baadaye alipokuja kwenye makazi ya Ka'b, alimwita. Naye akatoka nje, na alikuwa na harufu nzuri ya manukato. Akaenda kuketi pamoja naye (Bin Maslamah), ambaye alikuwa na kundi la watu watatu au wanne wakimfuata, na harufu ya manukato ile ilikuwa ikitoka kwake. Kisha wakamtajia harufu ile ya manukato, naye (Ka'b) akasema: "Nina mwanamke fulani, naye ndiye mwanamke mwenye manukato mazuri zaidi kuliko watu wote." Bin Maslamah akauliza: "Je, utaniruhusu niinuse?" Akajibu: "Ndiyo." Kisha akaweka mkono wake kwenye nywele za kichwa chake na kuinusa. Akauliza tena: "Je, naweza kuinusa tena?" Akajibu kwa kukubali. Na alipokwisha kushika kichwa chake, alisema: "Mrukieni!" Kisha wakampiga hadi wakamuua.

“Mtume wa Allah ﷺ alisema: “Nani atamshughulikia Ka’b bin Al-Ashraf? Kwani hakika amemtukana Allah na Mtume Wake”. Muhammad bin Maslamah, Allah awe radhi naye, alisimama na kusema: “Ee Mtume wa Allah ﷺ, je, unapenda nimuue?”. Akajibu: “Ndiyo”. Akasema: “Basi niruhusu nisema maneno (yaani, kutumia hila)”. Akasema: “Ndiyo, unaweza kusema maneno hayo”.

“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”..

Kisha yeye (bin Salamah) alimwendea na kumwambia Ka'b: "Hakika mtu huyu (yaani Nabii ﷺ) ametuomba Sadaqah, na jambo hili limetuletea shida na kutuchosha." Akaendelea: "Tumechagua kumfuata, na hatupendi kumwacha mpaka tuone jambo lake litakavyokwenda. Tulitaka kukukopa Wasq (kipimo maalum cha chakula) moja au mbili kutoka kwako." Ka'b akauliza: "Na mtanidhamini kwa dhamana gani?" Wakasema: "Unataka nini kutoka kwetu?" Akajibu: "Nidhamini wanawake wenu." Wakasema: "Subhanallah, wewe ndiye mzuri zaidi wa Waarabu. Tukikudhamini wanawake wetu, hiyo itakuwa aibu kubwa kwetu?" Akasema: "Basi nidhamini wana wenu." Wakajibu: "Subhanallah, mmoja wa wana wetu angetukanwa, na ingesemwa kwake: Ulidhaminiwa kwa Wasq moja au mbili tu za tende!" Wakasema: "Tunaweza kukudhamini silaha?" Akasema: "Ndiyo (nakubali)."

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)”. .

Baadaye alipomwendea (Bin Maslamah) makazini kwake (Ka'ab), alimwita. Hivyo akatoka nje, na kichwani mwake kulikuwa na harufu nzuri ya manukato ikitoka. Akaenda kukaa naye (Bin Maslamah), ambaye alikuwa na kundi la watu watatu au wanne wakimsindikiza, na harufu ya manukato ilikuwa ikitoka kwake. Kisha wakamtajia ile harufu ya manukato, naye (Ka'b) akasema: "Nina mwanamke fulani, naye ndiye mwenye manukato mazuri kuliko watu wote". Akauliza (Bin Maslamah): "Je, utaniruhusu niinuse?" Akajibu: "Ndiyo". Hivyo akaweka mkono wake kwenye nywele za kichwa chake na kuinusa. Kisha akauliza: "Je, naweza kunusa tena?" Akajibu kwa kukubali. Basi akaingiza mkono wake tena kwenye nywele za kichwa chake, na alipokwisha kumshika kichwa chake, akasema: "Mshambulieni" na wakampiga hadi wakamuua.

Ka'b bin Al-Ashraf alikuwa akitunga mashairi yaliyomuudhi Mtume ﷺ, kisha akatoka kwenda Ghatafan. Mtume ﷺ kisha akasema: "Ni nani atakayemshughulikia mwana wa Al-Ashraf kwa ajili yangu, kwani amemtukana Allah na Mtume Wake?" Muhammad bin Maslamah Al-Harithiy akasema: "Mimi, ee Mtume wa Allah, je, unataka nimwue?" Mtume wa Allah ﷺ alinyamaza kimya kwa jambo hilo, kisha akasema: "Mletee Sa'd bin Mu'adh na umshauri." Bin Maslamah akasema: Kwa hiyo nilimleta Sa'd bin Mu'adh na nikamweleza jambo hilo. Akasema: "Endeleeni kwa baraka za Allah na mchukue pamoja nanyi mpwa wa Al-Harith bin Aws bin Mu'adh, 'Abbad bin Bishr Al-Ash'haliy, Abu 'Abs bin Jabr Al-Harithiy na Abu Na'il Silkan bin Qais Al-Ash'haliy." Akasema: Kwa hiyo nilikutana nao na nikawaeleza jambo hilo wote isipokuwa Silkan ambaye hakuhudhuria. Akasema: "Ee mpwa wangu, ninakuamini, lakini sipendi kushiriki katika jambo hilo kabisa mpaka nizungumze na Mtume wa Allah ﷺ." Kisha akamweleza Mtume ﷺ jambo hili, naye akamwambia: "Endeleeni pamoja na wenzenu." Msimulizi akasema: Basi tulitoka usiku mpaka tukafika kwenye ngome yake.

“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. .

Kuhusiana na hilo, 'Abbad bin Bishr alitunga shairi likieleza kuuawa na safari, akisema:

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

Nilimwendea, naye akasema: "Ni nani anayeniita?"

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

Ndugu yako 'Abbad bin Bishr.

I said: Your brother ‘Abbad bin Bishr.

Mtume ﷺ alisema: "Ni nani atakayeshughulikia mwana wa Al-Ashraf kwa ajili yangu?" Kisha Muhammad bin Maslamah akauliza: "Je, unataka nimuue, ewe Mtume wa Allah?" Mtume ﷺ akanyamaza kimya. Muhammad kisha akasema: "Amekubali kwa kunyamaza." Mtume ﷺ kisha akasema: "Mwiteni Sa'd bin Mu'adh mumshauri." Basi akamshauri, naye (Sa'd) akamwambia: "Chukueni pamoja nanyi Abu 'Abs bin Jabr, Al-Harith bin Uwais bin Mu'adh, 'Abbad bin Bishr na Abu Na'ilah Sulkan bin Salamah." Msimulizi alisema: "Kisha tukaondoka hadi tukafika kwenye ngome yake (ya Ka'b). 'Abbas bin Bishr alipiga kelele kisha akasema (kwa nathari ya kishairi):

“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):.

Nilimwita, lakini hakuitikia sauti yangu.

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

Na rangi inayoinuka kutoka juu ya tahadhari.

And a colour rising from above caution.

Aliamka kwa sauti hiyo na akasema: Ni nani anayeniita?

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

Ndugu yako 'Abbad bin Bishr.

I said: Your brother ‘Abbad bin Bishr.

Hizi (hapa) ni silaha zako kama dhamana ya usalama, basi zichukue.

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

Kwa mwezi mmoja au nusu mwezi kutimia.

For a month or half a month to be fulfilled.

Alisema: Kundi la watu waliokata tamaa na kugeuka.

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

Wale ambao hawajaepuka mateso bila kuanguka katika umaskini.

Who have not escaped suffering without falling into impoverishment.

Mtume ﷺ aliandika kwamba diya (fidia ya damu) ni wajibu kwa kila kabila. Kisha akaandika (akafanya kuwa wajibu) kwamba si halali kwa mtumwa aliyeachiwa huru kumchagua Muislamu yeyote (isipokuwa yule aliyemwacha huru) kuwa Mawla wake (Mlinzi) bila idhini (ya bwana wake wa zamani aliyemwacha huru).

“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). .

Alisema (msimulizi aliongeza zaidi): Niliarifiwa kwamba yeye (Mtume Mtukufu) alimlaani aliyefanya hivyo (na kwamba hilo lilirekodiwa) katika Sahifah yake (katika hati) ﷺ.” [Mwisho wa Nukuu].

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-Nasaa’iy pia amepokea hadithi hii katika kitabu chake *Sunan* (4/241/7033), pamoja na Imam Ahmad bin Hanbal katika *Musnad* yake (3/321/14485), Al-Baihaqi katika *Sunan Al-Kubra* (8/107/16157) na (8/108/16158), Imam Abu Ya’la katika *Musnad* yake (4/161/2228), Ibn Al-Jaroud katika “Al-Muntaqa” (1/197/779), na Imam Abdur Razaq As-San’aniy katika *Musannaf* yake (9/6/16154), miongoni mwa wengine. Ahmad Bin Hanbal pia ameipokea katika *Musnad* yake (3/342/14727) kupitia njia nyingine.

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 aliuliza Jabir kuhusu mtu anayejidai cheo cha kuwa Mawla (mlinzi) wa Mwislamu mwingine bila ruhusa yake. Yeye (Jabir) alisema: 'Mtume ﷺ aliandika kwamba diya ya damu inalazimu kila kabila. Kisha aliandika (akaifanya ya lazima) kwamba si halali kwa mtumwa aliyeachwa huru kumchukua Mwislamu (asiyekuwa yule aliyemwacha huru) kuwa Mawla wake bila ruhusa (ya bwana wake wa zamani aliyemwacha huru).' Nasema: Hili linaafikiana na baadhi ya yaliyotajwa katika Sahifah, na silsila hizi za wapokezi ni Sahih. Katika Musannaf ya Ibn Abi Shaibah (12/417/33927) imepokewa ifuatayo: Ibn ‘Abbas alisema:"

“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:

Mtume wa Allah ﷺ aliandika waraka baina ya Muhajirina na Ansari: kwamba walipe fidia ya damu kwa wale ambao ilikuwa ni haki yao, na wawakomboe mateka wao kwa njia nzuri na inayofaa, na kwa namna inayorekebisha na kuleta upatanisho baina ya Waislamu.

“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”.

Imepokewa pia hivi katika kitabu cha Musannaf cha Ibn Abi Shaibah (9/318/28150).

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

Ilipokewa katika Musnad "Al-Jaami' Al-Mu'allal" ya Abu Al-Fadl (3/373/6771). Imepokewa kutoka kwa Ibn ‘Abbas kwamba alisema:

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:

Mjumbe wa Allah ﷺ aliandika waraka baina ya Muhajirina na Answari: kwamba walipe diya ya damu kwa wale ambao ilikuwa ni wajibu kwao, na wakomboe mateka wao kwa njia nzuri na inayofaa, na kwa namna inayoleta marekebisho na kuunganisha mioyo baina ya Waislamu.

“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”.

Ilipokewa pia na Ahmad (1/271/2444).

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

Na pia ilipokewa katika Musnad "Al-Jaami' Al-Mu'allal" ya Abu Al-Fadl (20/141/8505) kutoka kwa Abdullah bin 'Amr, aliyesema:

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:

Kwamba Mtume ﷺ aliandika hati baina ya Muhajirina na Answari: Kwamba walipe fidia ya damu kwa wale ambao ilikuwa ni wajibu kwao, na kwamba wawakomboe wafungwa wao kwa njia nzuri na inayofaa, na kwa namna inayoleta marekebisho na upatanisho baina ya Waislamu.

“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”.

Hadithi hii pia ilisimuliwa na Ahmad (1/271/2443 na 2/204/6904) kupitia wasimulizi tofauti.

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

Wote wawili walitajwa katika Al-Awsat ya Ibn ul-Mundhir (10/145/2443) [Kwa mujibu wa namba za maktaba ya kielektroniki ya Shamela]. Ibn ‘Abbas alisimulia:

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:

"Kwamba Mjumbe wa Allah ﷺ aliandika hati kati ya Muhajirina na Answari: kwamba walipe fidia ya damu kwa wale ambao ilikuwa ni wajibu kwao, na kwamba wawakomboe mateka wao kwa njia nzuri na inayofaa, na kwa namna inayorekebisha na kuleta upatanisho kati ya Waislamu."

“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”.

Aidha, katika kitabu “Ad-Diyat” cha Ibn Abi ‘Asim (352/240) [Kwa mujibu wa namba za maktaba ya kielektroniki ya Shamela] imepokewa kutoka kwa Ibn ‘Abbas na kutoka kwa ‘Amr bin Shu’aib, ambaye aliipokea kutoka kwa baba yake, aliyeipokea kutoka kwa babu yake kwamba:

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:

"Kwamba Mtume ﷺ aliandika waraka baina ya Muhajirina na Answari: Kwamba walipe fidia ya damu kwa wale waliostahiki, na kwamba wakomboe mateka wao kwa njia nzuri na inayofaa, na kwa namna inayorekebisha na kupatanisha baina ya Waislamu." Nasema: Kuhusu hili, haitegemewi sana kwa sababu ya udhaifu wa Al-Hajjaj bin Artat (mmoja wa wapokezi), kwani Tadlis yake (upotoshaji wa kupokea hadithi) ilikuwa nyingi mno. Hivyo amesababisha kutokuwa imara (Idhtiraab) kwa silsila ya wapokezi (Isnad) hapa. Kama lingethibitishwa, basi ni kana kwamba linaashiria baadhi ya hukumu zilizomo katika Sahifah (waraka wa kikatiba).

“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).