Ibn Ishaq alisema:

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:

Mtume ﷺ aliandika hati ya maandishi baina ya Muhajirina (wahamiaji) na Answari (wasaidizi), na ndani yake alifanya makubaliano ya amani (Muwada’ah) na mkataba (Mu’ahadah) pamoja na Mayahudi, akathibitisha haki yao ya kufuata dini yao na juu ya mali zao, akaweka masharti kwao na wajibu juu yao:

“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:

Kwa jina la Allah, Ar-Rahman Ar-Rahim.

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

Hii ni hati kutoka kwa Muhammad ﷺ, Nabii, kati ya Waislamu na waumini kutoka Quraish na Yathrib, na wale waliowafuata, waliojiunga nao na kupigana bega kwa bega nao, kwamba wao ni Ummah (taifa) moja, kwa kuwatenga watu wote wengine.

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 wa Quraish wanaendelea kuwajibika, kwa mujibu wa desturi yao ya kawaida, kushughulikia kesi zao za fidia ya damu miongoni mwao. Pia wanawakomboa mateka wao kwa msingi wa haki na uwiano wa kimantiki, kwa mujibu wa uadilifu miongoni mwa waumini.

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 wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu Sa’idah wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu Al-Harith wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu Jusham wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu An-Najjar wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu ‘Amr bin ‘Awf wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu An-Nabit wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini. Banu Aws wanaendelea na desturi yao ya zamani kuhusika na kushughulikia kesi zao za fidia ya damu. Kila kundi litawakomboa mateka wao kwa msingi wa busara na kwa mujibu wa haki miongoni mwa Waumini.

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.

Hakika, waumini hawatamwacha mtu yeyote miongoni mwao aliye na deni bila kumpatia mahitaji yake kwa msingi wa haki na busara, kuhusu fidia ya kumkomboa mateka au malipo ya damu. Muumini hataingia katika makubaliano ya ushirikiano na mawlaa (mtumwa aliyeachiwa huru ambaye hudumisha uaminifu, au mteja) wa muumini mwingine bila ridhaa ya huyo muumini. Waumini na wacha Mungu husimama pamoja dhidi ya yule anayeasi au anayetaka kuingiza dhuluma, uhalifu, uchokozi au ufisadi miongoni mwa waumini. Mikono yao yote imeungana dhidi yake, hata kama alikuwa mwana wa mmoja wao.

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.

Muumini hapaswi kumuua muumini mwenzake kwa ajili ya kafiri. Wala hapaswi kumsaidia kafiri dhidi ya muumini. Ulinzi wa Allah ni mmoja, na kuenea kwake hadi kwa mdogo kabisa miongoni mwao kunawahusu wote. Waumini ni washirika na walinzi wa wenzao, kwa kuwatenga watu wengine.

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.

Yeyote miongoni mwa Mayahudi atakayetufuata, atapata msaada na usaidizi. Hatadhulumiwa, wala msaada hautatolewa kwa wengine dhidi yake.

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

Amani ya waumini ni moja. Hakuna Mwislamu atakayefanya amani kivyake bila Mwislamu mwingine katika mapigano katika njia ya Allah, isipokuwa kwa msingi wa usawa na haki kwa wote. Kuhusu kila kikosi cha kijeshi kinachotoka pamoja nasi, kitafuatana kimoja baada ya kingine. Waumini watalipiza kisasi kwa damu ya mmoja wao [itakayomwagika] katika njia ya 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.

Waumini wanaomcha Mwenyezi Mungu wako juu ya uongofu bora kabisa na wa kweli kabisa. Hakuna mshirikina atakayelinda mali au mtu wa Quraysh; wala hatamlinda dhidi ya muumini. Yeyote ambaye imethibitishwa kwa ushahidi kwamba amemuua muumini (bila haki), basi atastahili kisasi isipokuwa warithi wa damu ya aliyeuawa wakiridhika (yaani kwa malipo ya damu). Waumini wote lazima wasimame dhidi yake, na haihalali kwao kufanya kingine isipokuwa kusimama dhidi yake. Haihalali kwa muumini anayekubali yaliyomo katika hati hii, na anayemwamini Mwenyezi Mungu na Siku ya Mwisho, kumpa msaada au hifadhi mhalifu. Na yeyote atakayemsaidia au kumhifadhi, atakuwa chini ya laana na ghadhabu ya Mwenyezi Mungu Siku ya Kiyama. Basi hakuna kitakachokubaliwa kutoka kwake.

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.

Lolote mnalotofautiana kuhusu jambo lolote, basi yapasa lirejeshwe kwa Allah ‘Azza Wa Jalla na kwa 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).

Mayahudi watashiriki katika kutumia mali pamoja na waumini wakati wao wako katika hali ya vita.

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

Mayahudi wa Banu ‘Awf, washirika wao na wao wenyewe, ni Ummah (jumuiya moja) pamoja na Waumini. Mayahudi wana Dini yao, na Waumini wana Dini yao, isipokuwa yule anayedhulumu (anayetenda dhuluma) na kutenda dhambi (kosa la jinai), kwani atamdhuru nafsi yake mwenyewe na kaya yake tu. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu An-Najjar kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu Al-Harith kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu Sa’idah kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu Jusham kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu Al-Aws kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Hali hiyo hiyo inatumika kwa Mayahudi wa Banu Tha’laba kama inavyotumika kwa Mayahudi wa Banu ‘Awf, isipokuwa yule anayedhulumu (anayetenda dhuluma) na kutenda dhambi (kosa la jinai), kwani atamdhuru nafsi yake mwenyewe na kaya yake tu. Jafnah ni kabila la Tha‘labah tu, hivyo wako kama wao. Na hali hiyo hiyo inatumika kwa Banu Ash-Shatna kama inavyotumika kwa Mayahudi wa Banu ‘Awf. Wema na mwenendo mzuri wenye uadilifu unatakiwa, si mwenendo mbaya au wa kijinai (yaani kutoka kwa pande za Sahifa). Washirika wa Tha’laba ni kama wao. Na marafiki wa karibu au washirika wa karibu wa Mayahudi ni kama wao.

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.

Hakuna miongoni mwao atakayetoka kwenda vitani bila ruhusa ya Muhammad ﷺ. Lakini hakuna atakayezuiwa kulipiza kisasi kwa majeraha yaliyosababishwa.

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.

Yeyote anayechukua hatua kwa niaba yake mwenyewe (kwa kulipiza kisasi) huwahusisha yeye mwenyewe na familia yake, isipokuwa yule aliyedhulumiwa. Allah anapokea yaliyo bora zaidi katika kuwa sawa na haki.

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.

Wayahudi lazima wabebe gharama zao, nao wana haki ya nia njema na mwenendo wa haki bila tabia mbaya (kufanyiwa dhidi yao). Hakuna mtu atakayetenda uhalifu dhidi ya mshirika wake. Msaada lazima utolewe kwa aliyedhulumiwa (aliyeonewa). Wayahudi watashiriki katika matumizi pamoja na Waumini wanapokuwa katika hali ya vita.

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 itu itakuwa mahali pasipoweza kuvunjwa kwa watu wa Sahifah hii (hati hii). Jirani ni kama nafsi yako; asidhurike wala kutendewa uhalifu. Hakuna mwanamke atakayepewa ulinzi isipokuwa kwa idhini ya familia yake.

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.

Tukio lolote au mzozo wowote kati ya watu wa hati hii, ambao madhara yake yanaogopwa, lazima lirejeshwe kwa Allah ‘Azza Wa Jalla na kwa Muhammad 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 ni shahidi juu ya lile lililo bora zaidi la kumcha Mungu na la uadilifu katika hati hii.

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

Hakuna ulinzi unaotolewa kwa Quraysh wala kwa wale wanaowaunga mkono au kuwasaidia. Lazima wasaidiane wao kwa wao dhidi ya yeyote atakayeishambulia Yathrib.

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

Ikiwa (Mayahudi) wataalikwa kwenye Sulh (mkataba wa amani) ambao (Waumini) wanaufanya na kuukubali, basi lazima waufanye na kuukubali. Na ikiwa (Mayahudi) watawaalika kwenye jambo linalofanana na hilo, basi Waumini wanapaswa kuitikia hilo, isipokuwa yule anayepigana vita kwa sababu ya Dini. Na kila watu wanapaswa kutimiza sehemu yao kutoka upande wao kwa wale wanaowajibika nao.

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.

Mayahudi wa Al-Aws, washirika wao na wao wenyewe, wako katika hali ile ile kama watu wa hati hii, kwa maana ya kupokea mwenendo safi na wa haki kutoka kwa watu wa hati hii.

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.

Mwenendo mwema na wa haki ndio unaotakiwa, si mwenendo mbaya au wa kijinai (yaani kutoka kwa pande za Sahifa). Hakuna mtu anayepata chochote isipokuwa anachopata kwa ajili ya nafsi yake mwenyewe.

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 ni (shahidi) juu ya yaliyo ya kweli na haki zaidi katika Sahifah hii (hati hii). Hati hii haimlindi mtenda dhulma wala mtu mwenye dhambi (mhalifu).

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).

Anayetoka ni salama na yuko katika amani, na aliyebaki pia ni salama na yuko katika amani huko Al-Madinah, isipokuwa yule anayevuka mipaka na kutenda dhambi (uhalifu).

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).

Hakika, Allah ndiye mlinzi wa yule anayetenda mema na kumcha Mungu. Na Muhammad ni Mtume wa Allah 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].

Hiki ni kitu kile kile kilichotajwa katika "Seera ya Ibn Hisham" [Iliyohaririwa na Taha Abdur Ra'ouf Sa'd (2/106)], katika "Tahdhib Seera Ibn Hisham" cha Abdus Salam Harun (uk. 150, toleo la kielektroniki la Shamela), katika "Sharh Ar-Rawd Al-Unuf" [Toleo la 1, Dar Ihyaa' At-Turath Al-'Arabi, Beirut] (4/171), na pia katika "Al-Bidayah Wa An-Nihayah" cha Al-Imam Ibn Kathir (3/273) [Hajar (toleo) 4/556], pamoja na vyanzo vingine vingi visivyohesabika.

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 alichukua hii kwa maandishi kutoka kwa Uthman bin Muhammad bin Uthman bin Al-Akhnas bin Shariq. Ushahidi wa hilo ni ule uliorekodiwa katika "As-Sunan Al-Kubra" ya Al-Baihaqi (8/184/16369): "Ibn Ishaq alisimulia kutoka kwa Uthman bin Muhammad bin Uthman bin Al-Akhnas bin Shariq kwamba alisema: 'Nilichukua hati hii kutoka kwa familia ya 'Umar ibn Al-Khattab (Allah amridhie). Ilikuwa imeambatanishwa na hati ya Sadaqah ambayo 'Umar aliwaandikia wakuu wa mikoa (ilisema):"

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):

Kwa jina la Allah, Mwingi wa Rehema, Mwenye Kurehemu. Hii ni hati kutoka kwa Muhammad ﷺ, kati ya waumini na Waislamu kutoka Quraish na Yathrib, na wale waliowafuata, waliounganika nao na kupigania pamoja nao, kwamba wao ni Ummah (taifa) moja kwa kuwatenga watu wote. Muhajirun wa Quraish wanawajibika kulipa fidia ya damu (diyya) kwa wale ambao wao wanawajibika kwao, na kuwakomboa mateka wao kwa msingi wa haki na wa busara, kulingana na haki iliyopo miongoni mwa waumini. Banu ‘Auf wanawajibika kulipa fidia ya damu kwa wale ambao wanawajibika kwao. Kila kundi litawakomboa mateka wao kwa msingi wa haki na wa busara kutoka kwa waumini. (Kisha alitaja maneno hayo hayo kuhusu Banu Al-Harith, Banu Sa’idah, Banu Jusham, Banu An-Najjar, Banu ‘Amr bin ‘Awf, Banu An-Nabit na Banu Al-Aws.) Kisha akasema: “Hakika waumini hawataacha mtu yeyote miongoni mwao ambaye ni maskini au mwenye deni bila kulipa fidia yake au fidia ya damu yake kwa msingi wa haki na wa busara.” [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]

Tutajadili uhalisi wa Isnad (mnyororo wa wapokezi) huu katika sehemu huru.

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

Baada ya kuwasilisha maandishi ya Sahifah ya Madina, kama alivyoyanukuu Ibn Ishaq, Ibn Sayyid An-Nas alisema yafuatayo katika kitabu chake "’Uyun Al-Athar Fee Funun Al-Maghazi Wa As-Shama’il Wa As-Sair" (1/330):

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):

Hivi ndivyo Ibn Ishaq alivyolitaja, na Ibn Abi Khaithama alilitaja pamoja na Isnadi: Ahmad bin Janab Abu Al-Walid alisimulia kutoka kwa ‘Iesa bin Yunus, kutoka kwa Katheer bin ‘Abdullah bin ‘Amr Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, kwamba: “Mtume wa Allah ﷺ aliandika hati baina ya Muhajirina (wahamiaji) na Answar (wasaidizi) … (kisha akataja hati hiyo)”. Njia hii ya usimulizi ni huru, kabisa huru kutoka njia ya usimulizi wa Ibn Ishaq. Ibn Sayed an-Nas hakunukuu maandishi yote kutoka kwa Ibn Abi Khaithama, akatosheka na maandishi ya Ibn Ishaq, jambo linaloonyesha kwamba yanafanana au yako karibu kwa maneno. Hata hivyo, kwa bahati mbaya, sehemu hiyo ya kitabu “At-Tarikh Al-Kabir” cha Ibn Abi Al-Khaithama bado haijapatikana.

“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.

Zaidi ya hayo, baadhi ya vifungu vya Sahifah vilitoka kwenye riwaya ya Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, kupitia njia huru.

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:

Huu umepokelewa katika "As-Sunan Al-Kubra" ya 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 alisimulia kutoka kwa baba yake, kutoka kwa babu yake, aliyesema: “Yafuatayo yalikuwemo katika hati ya Mtume 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):

“Kila kundi litawakomboa mateka wao kwa msingi wa haki na uadilifu miongoni mwa waumini. Hakika waumini hawatamwacha yeyote miongoni mwao aliye maskini au mwenye deni bila kulipa fidia yake au diyya yake kwa msingi wa haki na uadilifu.” Tulipewa taarifa hii na Abu Abdullah Al-Hafizh na Abu Bakr Al-Qadi, ambao wote wawili walisema: Abu Al-‘Abbas alitupa taarifa kutoka kwa Muhammad bin Ya’qub, kutoka kwa Muhammad bin Ishaq As-Saghani, kutoka kwa Mu’awiya bin ‘Amr, kutoka kwa Abu Ishaq (Al-Faraziy), kutoka kwa Kathir bin Abdullah aliyeitaja.

“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 alisema kwamba neno "Mufrah" (lenye maana ya mtu asiyejiweza/mwenye deni kubwa) [lililotajwa katika Sahifah] limeandikwa kwa herufi "ءاح" (Haa') na maana yake ni: Mtu aliyelemewa kupita kiasi na deni. [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]

Yamepokelewa katika "Al-Matalib Al-‘Aliyah Bi Zawa’id Al- Masanid Ath-Thamaniya" (2/2/1442): "Abu Bakr amesimulia kutoka kwa Hafs bin Ghiyath, kutoka kwa Kathir bin Abdullah bin ‘Amr bin ‘Awf, kutoka kwa baba yake, kutoka kwa babu yake (Allah amridhie), kutoka kwa Mtume ﷺ kwamba alisema:

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:

“Mwenye deni (Al-Mufrah) hatachwa katika Uislamu” ya kwamba alisema: “Mufraj”. Ni Hadith Da’if (dhaifu). Maana yake ni: Mwenye deni haachwi isipokuwa deni lake litalipwa. Inasemwa: Neno Mufrah linahusiana na wakati deni limekuwa zito kupita kiasi. (Hadith hii) pia imepokewa kwa herufi “ميج” (Jeem), yaani Mufraj badala ya 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]

Katika “Ittihaf Al-Khaira Al-Muhra” (3/378/2933) chini ya “Mlango: Mwenye deni hataachwa isipokuwa deni lake litalipwa”, imepokelewa hivi: “Abu Bakr bin Abi Shaiba amepokea kutoka kwa Hafs bin Ghiyath, kutoka kwa Kathir bin Abdullah bin ‘Amr bin ‘Awf, kutoka kwa baba yake, kutoka kwa babu yake, kutoka kwa Nabii ﷺ, kwamba alisema:

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:

"Mufrah (mwenye deni) hajaachwa bila msaada katika Uislamu" au alisema: "Mufraj". Isnadi (mnyororo wa wapokezi) hii ni Da'if kwa sababu ya Kathir bin Abdullah.

“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].

Ilipokewa katika "Al-Mu'jam" cha At-Tabarani (14/435/13512): "Ibrahim bin Duhaim alipokea kutoka kwa baba yake, kutoka kwa Marwan bin Mu'awiyah, kutoka kwa Kathir bin Abdullah bin 'Amr bin 'Awf, kutoka kwa baba yake, kutoka kwa babu yake aliyesema: Mtume wa Allah ﷺ alisema:

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:

"Yeyote anayejitwalia madaraka juu ya watu wasiokuwa Mawaali zake (watumwa walioachwa huru ambao hudumisha uaminifu au washirika) atakuwa chini ya laana na ghadhabu ya Allah siku ya Kiyama. Allah hatakubali kitu chochote kutoka kwake. Yeyote anayemuua mtu asiyekuwa muuaji wake atakuwa chini ya laana na ghadhabu ya Allah siku ya Kiyama. Allah hatakubali kitu chochote kutoka kwake. Yeyote anayetenda uhalifu au kumpa hifadhi mhalifu atakuwa chini ya laana na ghadhabu ya Allah siku ya Kiyama. Allah hatakubali kitu chochote kutoka kwake" [Mwisho wa nukuu].

“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].

Umepeleka maneno yako ya kutaka tafsiri, lakini hakuna maandishi halisi yaliyobandikwa baada ya utangulizi wako. Tafadhali tuma matini ya Kiingereza unayotaka kutafsiriwa kwenda Kiswahili, nami nitaitafsiri kwa uaminifu.

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 alisimulia kutoka kwa Ishaq bin Ja'far bin Muhammad, kutoka kwa Kathir bin Abdullah bin 'Amr bin 'Awf, kutoka kwa baba yake, kutoka kwa babu yake, kwamba Mtume ﷺ aliandika:

“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:

"Na chochote mlichokhitilafiana kukihusu, basi kirejesheni kwa Allah ‘Azza Wa Jallah na kwa Muhammad 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].

Ilinukuliwa pia katika "Al-Amwal" ya Al-Qasim bin Salam (Abu Ubaid) (uk. 260-580) kupitia njia ya tatu, huru kabisa, tofauti na zile mbili zilizotangulia.

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 alisimulia kutoka kwa Abdullah bin Salih, kutoka kwa Al-Laith bin Sa’d, kutoka kwa ‘Uqail bin Khalid, kutoka kwa Ibn Shihab, kwamba alisema: “Nilifikiwa na habari kwamba Mtume wa Allah ﷺ aliandika hati ifuatayo:”]

[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:

Hii ni hati kutoka kwa Muhammad ﷺ, Nabii, Mjumbe wa Mwenyezi Mungu, kati ya waumini na Waislamu kutoka Quraish na watu wa Yathrib, na wale waliowafuata, kisha wakajiunga nao, wakaishi nao na kupigana jihadi pamoja nao, kwamba wao ni Ummah mmoja kwa kuwatenga watu wengine.

“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.

Muhajirina wa Quraish wanaendelea na desturi yao ya kawaida wanaposhughulikia kesi zao za fidia ya damu, wakiwajibika miongoni mwao kwa kushughulikia kesi zao za fidia ya damu. Pia wanawakomboa mateka wao kwa msingi wa haki na uadilifu, kwa njia inayofaa, kulingana na haki miongoni mwa waumini.

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 wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu Al-Harith bin Al-Khazraj wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu Sa’idah wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu Jusham wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu An-Najjar wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu ‘Amr bin ‘Awf wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu An-Nabit wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini. Banu Aws wako katika desturi yao ya kawaida wanawajibika kushughulikia kesi zao za fidia ya damu. Kila kundi litamkomboa mateka wake kwa msingi wa busara na kulingana na haki miongoni mwa Waumini.

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.