Imethibitishwa kupitia Tawatur (usambazaji wa mapokezi mengi yanayokubalika bila shaka), kwamba Amir ul-Mu’minin Imam ‘Ali, radhi za Allah na amani ziwe juu yake, alikuwa na Sahifah (hati), na inaonekana kutoka kwa matini mbalimbali zilizopokewa kwamba Sahifah ya Al-Madinah ilikuwa sehemu ya Sahifah hii ya ‘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:

- Yafuatayo yalipokewa katika "Al-Jami' As-Sahih Al-Mukhtasar" ya Imam Al-Bukhari, kwa mnyororo wa wapokezi walio sahihi kabisa:

- 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 alituhadithia kutoka kwa Jarir, kutoka kwa Al-Aa’mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa baba yake aliyesema: ‘Ali, Allah Mtukufu kabisa amridhie, alisema: “Hatuna Kitabu cha kusoma isipokuwa Kitabu cha Allah (Qur'an) na Sahifah hii (hati). Kisha ‘Ali akatoa karatasi, na tazama, ndani yake kulikuwa kumeandikwa hukumu za kisheria kuhusu kisasi kwa majeraha na umri wa ngamia (wa kulipwa kama Zakat au kama fidia ya damu). Pia ndani yake ilisemwa: “Al-Madinah ni eneo takatifu kutoka mlima ‘Ayr hadi mlima Thawr. Basi, yeyote atakayefanya uhalifu ndani yake au atakayewapa hifadhi wahalifu wa namna hiyo, atapata laana ya Allah, ya malaika na ya watu wote, na hakuna kitu kitakachokubaliwa kutoka kwake Siku ya Hukumu. Na yeyote atakayeapa utii kwa watu wengine bila ruhusa ya mabwana zao halisi, atapata laana ya Allah, ya malaika na ya watu wote, na hakuna amali yake yoyote ya lazima wala ya hiari itakayokubaliwa Siku ya Kufufuliwa. Na ulinzi unaotolewa na Waislamu ni mmoja; utalindwa na Waislamu wote, hata ukitolewa na mmoja wa walio chini kabisa miongoni mwao kwa hadhi ya kijamii. Na yeyote atakayemsaliti Muislamu (au kuvunja ahadi yake naye), atapata laana ya Allah, ya malaika, na ya watu wote, na hakuna kitu kitakachokubaliwa kutoka kwake Siku ya Hukumu” [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]

- Ilipokewa pia katika "Al-Jami' As-Sahih Al-Mukhtasar" kwa njia ya isnadi: [Muhammad bin Kathir alinihadithia kutoka kwa Sufyan, kutoka kwa Al-Aa'mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa baba yake, kutoka kwa 'Ali, Allah Mtukufu amridhie, alisema mfano wa yaliyotangulia.] Pia imepokewa katika Sunan ya Abu Dawud kwa matni na isnadi ile ile. - Imepokewa katika Sahih ya Ibn Hibban kwa njia ifuatayo: [Al-Fadl bin Al-Habbab alituhadithia kutoka kwa Muhammad bin Kathir kwa isnadi na matni yaleyale kabisa.]

[Abu Bakr bin Abu Shaibah, Zuhair bin Harb na Abu Kuraib wote walipokea kutoka kwa Abu Mu’awiyah. Abu Kuraib alisema Abu Mu’awiyah alitusimulia kutoka kwa Abu Al-Aa’mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa baba yake aliyesema: ‘Ali bin Abi Talib alituhutubia na kusema: “Yeyote anayedai kwamba tuna kitu chochote tunachosoma isipokuwa Kitabu cha Allah na Sahifah hii (waraka) (Alisema: Na Sahifah ilikuwa imeambatanishwa na ala ya upanga wake) basi amesema uongo: (Sahifah hii) ina (hukumu) zinazohusu umri wa ngamia (yaani kwa ajili ya Zakah) na (fidia ya) majeraha. Ndani yake Mtume ﷺ alisema: Al-Madinah ni eneo takatifu kutoka 'Ayr hadi Thawr. Yeyote atakayefanya uhalifu au kumpa hifadhi mhalifu, basi laana ya Allah, Malaika Wake na watu wote iko juu yake. Allah hatakubali kutoka kwake chochote Siku ya Kiyama. Wajibu wa Waislamu ni mmoja; hata mwenye cheo cha chini kabisa anaweza kubeba wajibu (kwa niaba ya wengine), na yeyote anayedai mtu mwingine kuwa baba yake badala ya baba yake halisi, au anayetoa utiifu wake kwa mwingine asiyekuwa yule aliyemwacha huru, basi laana ya Allah, Malaika Wake na watu wote iko juu yake. Allah hatakubali kutoka kwake chochote Siku ya Kiyama]. Imam Muslim alisema: [Hadithi ya Abu Bakr na Zuhair inaishia kwenye kauli “hata mwenye cheo cha chini kabisa anaweza kubeba wajibu” nao wawili hawakutaja kilichofuata. Pia, kauli “Iliyoambatanishwa na ala ya upanga” haikutajwa katika simulizi zao zote mbili.]

[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.

"Yeyote atakayevunja ahadi kwa Muislamu, basi laana ya Allah, ya Malaika Wake na ya watu wote itamshukia. Hakuna kitu kitakachokubaliwa kutoka kwake Siku ya Hukumu." Muslim amesema: Katika Hadithi zao zote mbili hakuna kutajwa kwa "yeyote anayedai uongo kuwa ni mtoto wa mtu mwingine asiyekuwa baba yake", kama vile hakuna kutajwa kwa "Siku ya Hukumu" katika Riwaya ya 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’].

- Vivyo hivyo, katika Sahih Muslim, kumepokelewa yafuatayo: [Abu Bakr bin An-Nadr amesimulia kutoka kwa Abu An-Nadr, kutoka kwa Ubaidullah Al-Ashja'iy, kutoka kwa Sufyan, kutoka kwa Al-A'mash, kwa isnadi (mnyororo wa wapokezi) ile ile, bila kutaja Siku ya Hukumu, lakini akiongeza:

- 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:

"Dhima anayopewa na Waislamu ni moja, na ni lazima kuheshimiwa hata na mnyonge kabisa miongoni mwao. Na yeyote atakayevunja ahadi aliyoitoa Muislamu, basi laana ya Mwenyezi Mungu, ya malaika Wake na ya watu wote itamwangukia, wala hakuna kitu chochote kitakachokubaliwa kutoka kwake Siku ya Hukumu."

“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”.

Ilikuja ikiwa imepokewa kwa namna ndefu na fupi katika Sunan At-Tirmidhi, Musnad ya Ahmad bin Hanbal, Sunan Al-Kubra, Sunan Al-Kubra ya Al-Baihaqi, Musnad ya Abu Dawud At-Tayalisi na Musnad ya Abu Ya'la, miongoni mwa mikusanyo mingine, kupitia njia nyingi. Zote hizo ni Sahih, na kwazo ushahidi wa uhakika unathibitika. - Ilikuja katika "Musnad" ya Imamu 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 alisimulia kutoka kwa Shu’bah, kutoka kwa Soleiman, kutoka kwa Ibrahim At-Taimi, kutoka kwa Al-Harith bin Suwaid aliyesema: Aliulizwa ‘Ali (Allah, Aliye Juu, awe radhi naye): “Je, Mtume wako alikuamrisheni jambo fulani kwa siri, bila watu wengine?” Akajibu: “Mtume wa Allah ﷺ hakutuamrisha jambo lolote asiloamrisha watu wengine, isipokuwa lililo ndani ya ala ya upanga wangu huu”. Kisha akatoa waraka (Sahifah) uliokuwa na maelezo (au hukumu) kuhusu umri wa ngamia (yaani kwa ajili ya Zakah), na akasema kwamba “Al-Madinah ni harami kutoka mlima ‘Ayr hadi mlima Thawr. Atakayefanya uovu ndani yake, au atakayempa hifadhi mhalifu, basi laana ya Allah, ya Malaika na ya watu wote itamwangukia, na hakuna kitakachokubaliwa kutoka kwake Siku ya Hukumu. Ulinzi unaotolewa na Waislamu ni mmoja. Na atakayevunja ahadi aliyoitoa Muislamu, basi laana ya Allah, ya Malaika wake na ya watu wote itamwangukia, na hakuna kitakachokubaliwa kutoka kwake Siku ya Hukumu. Na atakayejifunga kwa utiifu kwa Mawla (mtumwa aliyeachwa huru, mteja) bila ruhusa yao, basi laana ya Allah, ya Malaika wake na ya watu wote itamwangukia, na hakuna kitakachokubaliwa kutoka kwake Siku ya Hukumu”. Jambo hilo hilo pia limeandikwa katika kitabu “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”.

Inasemekana kwamba Shu’bah alipingana na hili, kwani yeye aliipokea kutoka kwa Al-Aa’mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa Al-Harith bin Suwaid, kutoka kwa ‘Ali. Ad-Daraqutni alisema katika “Al-‘Ilal”: [Na lililo sahihi ni riwaya ya Ath-Thawri na wale waliomfuata]. Ninasema: Maoni ya Ad-Daraqutni hayapaswi kuchukuliwa kama yalivyo kwa sababu

Shu'bah alisimulia Hadith nyingine kutoka kwa Al-Aa'mash, kutoka kwa Ibrahim At-Taimi kutoka kwa baba yake, kutoka kwa 'Ali. Hii ndiyo iliyotajwa katika Musnad ya Abu Dawud At-Tayalisi. Shu'bah ni Thiqah Thabt (mwaminifu na mwenye kuaminika) kwa upande wa ushahidi, na kwa hivyo kunaweza kuwa na simulizi mbili: Ya kwanza ni simulizi maarufu kutoka kwa Al-Aa'mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa baba yake, kutoka kwa 'Ali, ambayo wengi wameiandika. Ilikuwa ni simulizi ambayo Al-Aa'mash aliikamilisha na ambayo kwa kawaida aliisimulia na kuridhika nayo. Kisha simulizi hiyo ilifuatiwa na simulizi ya pili, adimu zaidi, kutoka kwa Al-Aa'mash, kutoka kwa Ibrahim At-Taimi, kutoka kwa Al-Harith bin Suwaid, kutoka kwa 'Ali. Huenda hii ilikuwa katika kitabu (yaani mkusanyiko) cha Al-Aa'mash, ikiandikwa baada ya ile ya awali. Hakuitoa isipokuwa kwa wale waliomwomba hasa, na alikuwa akiwasihi vitabu vichunguzwe. Hii inaendana na desturi ya Shu'bah ya kuwabana Mashaykh kwa bidii na kuwajaribu. Mtazamo huu unaungwa mkono na ukweli kwamba simulizi hii ilitanguliwa na swali wazi ambalo watu walimuuliza 'Ali: "Je, Mtume wa Allah ﷺ aliwaamuru ninyi (yaani waumini) jambo ..." na maana yake inaeleweka kimyakimya, hata kama halikutajwa waziwazi katika njia nyingine. Vyovyote vile suala lilivyo, Abu Ibrahim Yazid bin Sharik At-Taimi na Al-Harith bin Suwaid wote ni Thiqah (waaminifu). Kwa hakika, Al-Harith bin Suwaid ni mwenye nguvu zaidi na anayeaminika zaidi! - Pia katika Musnad ya Ahmad bin Hanbal kuna Hadith nyingine inayohusu mada hii.

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 ametusimulia kutoka kwa Hammam, kutoka kwa Qatadah, kutoka kwa Abu Hassan: Kwamba ‘Ali (Allah Mtukufu Aliye Juu amridhie) alikuwa akitoa amri fulani. Ilipelekwa jambo, kisha ikasemwa: “Tumefanya jambo fulani kadhalika”, naye angesema: “Allah na Mtume wake ﷺ wamesema kweli”. Akasema (msimulizi): Al-Ashtar kisha akamwambia (‘Ali): “Jambo hili unalolisema limeenea miongoni mwa watu. Je, kuna lolote ambalo Mtume wa Allah ﷺ alikuamuru nalo?!” Akajibu: “Mtume wa Allah ﷺ hakunifanyia amri yoyote mahsusi ambayo hakuwaamuru watu wote kwa ujumla, isipokuwa jambo nililolisikia kutoka kwake, nalo lipo katika Sahifah (hati) iliyo ndani ya ala ya upanga wangu”. Akasema (msimulizi): Walikuwa bado pamoja naye hadi akatoa Sahifah (hati) hiyo. Ndani yake ilikuwamo: “Yeyote atakayefanya uhalifu au kumpa hifadhi mhalifu, basi laana ya Allah, ya Malaika na ya watu wote itakuwa juu yake; hatakubaliwa kitu chochote kutoka kwake”. Akasema (msimulizi): Ndani yake ilikuwamo: “Hakika Ibrahim alifanya Makkah kuwa eneo takatifu lisilovunjwa, nami nafanya Al-Madinah kuwa eneo takatifu lisilovunjwa. Kilicho kati ya miamba miwili (yaani milima miwili) na eneo lake lote ni takatifu. Vichaka vyake havingoleshwi, wanyama wake wa porini hawafukuzwi, vitu vilivyopotea (Luqatah) havichukuliwi isipokuwa na mtu atakayevitambua, mti haukatwi isipokuwa kwa ajili ya mtu kumlisha ngamia wake majani, na silaha haibebwi ndani yake kwa ajili ya kupigana”. Akasema (msimulizi): Ndani yake ilikuwamo: “Waumini ni sawa kwa kulipiza damu zao, ahadi ya hifadhi yao hutolewa hata na aliye wa chini kabisa miongoni mwao (kwa hadhi), nao ni mkono mmoja dhidi ya wengine”. Hakika, muumini hauawi kwa ajili ya kafiri, wala mtu aliye na agano hauawi wakati wa agano lake”. Nasema: Ikiwa Abu Hassan aliyetajwa hapa (katika Isnad) ni Fudail bin Zaid Ar-Riqashiy, ambaye ni Thiqah (mwaminifu) miongoni mwa Taabi'in (wafuasi) mashuhuri, basi Hadithi hii ni sahihi sana. Hata hivyo, Qatadah hajulikani sana kupokea kutoka kwake. Kwa hiyo, ikiwa Abu Hassan ni yule ambaye Qatadah anajulikana sana kupokea kutoka kwake, basi yeye ni Muslim bin Abdullah Al-Basri, Al-A'raj Al-Ajrad (mwenye kilema, asiye na nywele). Yeye pia ni Thiqah (mwaminifu), lakini kwa mujibu wa yale yanayoonekana, hakukutana na 'Ali. Kwa hiyo, Isnad (mnyororo wa usimulizi) ungekuwa Munqati' (uliokatika). Licha ya hayo, usahihi wa Matn (maneno ya simulizi) unamfanya mtu atambue kuwa alichukua kutoka kwa mtu aliyekuwa mwaminifu (Thiqah) na mwenye usahihi (Mutqin). Huenda ilikuwa kutoka kwa Ubaidah Al-Salmani, Taabi'i mashuhuri mwaminifu, katika hali ambayo yeye angekuwa kiunganishi kati ya Abu Hassan na 'Ali, kama minyororo iliyopokelewa katika Sahih Muslim na mkusanyiko mwingine. Kauli ya 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:

"Mtume wa Allah ﷺ hakutuamuru sisi jambo lolote ambalo hakuwaamuru watu, isipokuwa lile lililo ndani ya ala ya upanga wangu huu." Kisha akatoa waraka (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)”, .

kama pia ilivyokuja katika masimulizi ya Imam Ahmad, inaonyesha kwamba nakala asili ya Sahifah yenyewe ilikuwa imehifadhiwa na Mtume ﷺ. Baada ya hapo, ‘Ali alichukua umiliki wake, na ikabaki kwake. Hili linapatana na simulizi sahihi ya Al-Baihaqi iliyosema kwamba Sahifah ya Al-Madinah ilikuja kumilikiwa na ‘Ali baada ya kifo cha Mtume 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). .

Ni wazi kwamba wapokezi walikuwa wakijali zaidi baadhi ya yale yaliyomo katika Sahifah ya ‘Alawiyah, hasa kanuni muhimu zilizomo ndani yake. Kuhusu yale yaliyotajwa ndani yake kuhusu umri wa ngamia kwa ajili ya Zakat, diya ya jeraha na yanayofanana na hayo, baadhi yao (wapokezi) walitaja masuala hayo kwa ujumla tu, huku wengine wakiwa hawakujali kuyataja kabisa. Vivyo hivyo, inaonekana huenda hawakujali kutaja yale yaliyomo kuhusu kupanga uhusiano na Mayahudi, kwa sababu yote hayo hayakuwa na umuhimu wakati huo ambapo Abu Al-Hassan aliisoma kwao au kuitoa hadharani mbele yao ili wasome (radhi za Allah ziwe juu yake). Hakuna basi mgongano kati ya kutokutajwa kwa jambo fulani kutoka katika yaliyomo ndani ya Sahifah ya ‘Alawiyah katika simulizi, na ukweli kwamba kupanga au kudhibiti mahusiano na Mayahudi kulikuwa sehemu kubwa na muhimu ya Sahifah ya Madina, kama ilivyopokelewa kikamilifu na Ibn Ishaq katika kitabu chake Maghazi na pia katika “As-Seera An-Nabawiyah” ya Ibn Hisham.

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. .

kwa Mtume (ﷺ) kwa namna ya wazi, tofauti na kauli nyingine (ambazo zimehusishwa naye waziwazi). Kwa hiyo, inawezekana kwamba umri wa ngamia na majeraha viliwakilisha Sahifah huru (hati), au hati mbili: Sahifah inayoeleza majeraha na mambo yanayohusiana na Al-Qisas (sheria ya haki ya kulipiza kisasi) "Sahifah Al-Jarahat (majeraha)", na Sahifah ya "umri wa ngamia", ambayo inaonekana kuchukuliwa kutoka kwenye Sahifah maarufu ya Zakat. Hiyo ni kwa sababu hakuna maana ya kubainisha umri wa ngamia ndani ya Sahifah isipokuwa kama ulihusiana na Zakat. Kisha kuna maelezo na ubainishaji wa eneo takatifu lisilovunjwa la Al-Madinah, na hili nalo linaweza kuwa Sahifah huru "Utakatifu wa Al-Madinah". Huenda hiki ndicho kilichoashiriwa katika Hadithi ya Rafi' bin Khudaij, radhi za Allah zimshukie, ambayo itawasilishwa hivi karibuni. Imam 'Ali huenda alikuwa ameongeza tu hayo mwishoni mwa "Sahifah ya Al-Madinah", kama vile huenda aliongeza mambo mengine ndani yake kutoka yale aliyoyasikia kutoka kwa Mtume (ﷺ), ambayo aliyapokea nje ya "Sahifah ya Al-Madinah", "Sahifah ya majeraha", "Sahifah ya Zakat" na Sahifah ya "Utakatifu wa Al-Madinah". Hii inafanana na kauli ya Muhammad Hamidullah Al-Haidar Al-Abadi Al Hindi (alifariki 1424 AH), Allah amrehemu, alipokisema katika utangulizi wa kazi yake kubwa, pana na yenye thamani "Mkusanyiko wa hati za kisiasa za zama za Mtume na zile za Khilafah Iliyoongozwa Kikamilifu", alipojadili Sahifah ya 'Alawiyah:

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:

[Ilijumuisha, kama inavyoonekana, angalau hati tatu: Katiba ya Al-Madinah, utakatifu wa Al-Madinah, na umri wa ngamia pamoja na (diya ya) majeraha.]

[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].

Kuingizwa kwa Sahifah ya Al-Madinah ndani ya Sahifah ya ‘Alawiyah kunathibitishwa tena na aya au vifungu vya ziada ambavyo vinahusishwa na Sahifah ya ‘Alawiyah katika riwaya za Shi’ah. Yafuatayo yamepokewa katika “Al-Kafi” ya Al-Kulaini (5/46/8262):

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 ameripoti kutoka kwa Ahmad bin Muhammad, kutoka kwa Muhammad bin Yahya, kutoka kwa Talha bin Zaid, kutoka kwa Abu Abdullah, kutoka kwa baba yake (amani iwe juu yake) ambaye alisema: “Nilisoma katika Kitabu (hati iliyoandikwa) cha ‘Ali (amani iwe juu yake) kwamba Mtume wa Allah ﷺ aliandika Kitabu (hati iliyoandikwa) baina ya Muhajirina (wahamiaji) na Answari (wasaidizi), pamoja na wale waliojiunga nao kutoka watu wa Yathrib (Kilichojumuishwa ndani yake):]

[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):

"Kila jeshi la msafara wa kijeshi linalotoka, linafuatana moja baada ya jingine kwa mpangilio mzuri na kwa haki baina ya Waislamu"

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

"Mwanamke hapewi ulinzi (na wengine) isipokuwa kwa idhini ya familia yake (watu wake)."

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

"Jirani ni kama nafsi ya mtu; asidhurike wala asidhulumiwe (kwa uhalifu)."

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

"Heshima na haki ya jirani kwa jirani yake haivunjwi, ni kama heshima na haki ya mama yake na baba yake."

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

"Muumini hafanyi suluhu peke yake na muumini mwenzake kuhusu kupigana katika njia ya Allah, isipokuwa kwa msingi wa haki na usawa."

“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”.

Katika "Wasaa'il Ash-Shi'iyah" (247/20/20001) imepokelewa kama ifuatavyo: .

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

Muhammad bin Yahya amesimulia kutoka kwa Ahmad bin Muhammad, kutoka kwa Muhammad bin Yahya, kutoka kwa Talha bin Zaid, kutoka kwa Abu Abdullah, kutoka kwa baba yake (amani iwe juu yake) ambaye alisema:

[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:

“Nilisoma katika Kitabu (hati iliyoandikwa) cha ‘Ali (amani iwe juu yake), kwamba Mjumbe wa Allah ﷺ aliandika Kitabu (hati iliyoandikwa) kati ya Muhajirina (wahamiaji) na Answari (wasaidizi), pamoja na wale waliojiunga nao miongoni mwa watu wa Yathrib, (kikiweka) kwamba kila kikosi cha kijeshi kinachotoka, kinafuatana mfululizo, kwa mwenendo mzuri na haki kati ya Waislamu; mwanamke hapewi ulinzi (na wengine) isipokuwa kwa idhini ya jamaa zake; jirani ni kama nafsi ya mtu mwenyewe; asidhuriwe na asidhulumiwe (kwa uhalifu); heshima isiyovunjwa ya jirani kwa jirani yake ni kama heshima isiyovunjwa ya mama yake na baba yake; na kwamba muumini hafanyi amani bila kumjumuisha muumini mwenzake kuhusu kupigana katika njia ya Allah, isipokuwa kwa msingi wa haki na usawa.” (Muhammad bin Al-Hasan, pamoja na Isnad yake, amepokewa kutoka kwa Ahmad bin Muhammad, vivyo hivyo.)”

“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”.

Katika kitabu chake “Mawsoo’ah At-Tarikh Al-Islamiy”, Sheikh Muhammad Hadi Al-Yousufi Al-Gharawi alihusisha riwaya hiyo na “Al-Kafi” na “At-Tousi” katika “At-Tahdhib”, pamoja na minyororo yote miwili ya usimulizi (Isnad). Kisha akasema: [Ilipokewa kutoka kwa Talha bin Zaid, kutoka kwa baba yake Al-Baqir (amani ziwe juu yao wote wawili) kwamba alisema:

- 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:

“Nilisoma katika Kitabu (hati iliyoandikwa) cha ‘Ali (amani iwe juu yake): “Kwamba Mtume wa Allah ﷺ aliandika Kitabu (hati iliyoandikwa) kati ya Muhajirina (wahamiaji) na Answari (wasaidizi), pamoja na wale waliojiunga nao miongoni mwa watu wa Yathrib.” Hakuongeza kwenye mistari mitatu ya mkataba huo ila kidogo tu. Ibn Ishaq alikamilisha maandishi kwa kusema: “Mtume wa Allah ﷺ aliandika Kitabu (hati iliyoandikwa) .”

“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) .

...kati ya Muhajirina (wahamiaji) na Ansar (wasaidizi). Ndani yake alifanya mkataba wa amani na Mayahudi na kuingia nao agano. Aliwakubalia (au kuwakiri) juu ya dini yao na mali zao, akiweka masharti na vigezo juu yao: “Kwa Jina la Allah Ar-Rahman Ar-Rahim. Hii ni hati kutoka kwa Muhammad ﷺ, Nabii, kati ya waumini na Waislamu kutoka Quraish na Yathrib, na wale waliowafuata, waliojiunga nao na kupigana bega kwa bega nao, kwamba wao ni Ummah mmoja (taifa moja) kwa kuwatenga watu wote … n.k.]. Hili pia linaweza kupatikana katika “Bihar Al-Anwar” miongoni mwa vyanzo vingine.

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.

Inaonekana kwamba Sahifah ya ‘Alawiyah, baada ya kifo cha Amir ul-Mu’minin (kiongozi wa waumini) Al-Hasan bin ‘Ali na kufa shahidi kwa Imam Al-Hussein bin ‘Ali, Allah awe radhi nao wote wawili, ilikuja kuwa mikononi mwa kaka yao 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:

Hiki ndicho kilichosemwa katika "At-Tabaqat Al-Kubra" ya Ibn Sa'd (5/105):