已通过“Tawatur”（确证的多途径连续传述）确定，Amir ul-Mu’minin 伊玛目“阿里”（愿安拉喜悦他并赐他平安）拥有一部“Sahifah”（文献/书卷），并且从各种传述文本中可以看出，麦地那的Sahifah是这部“阿拉维Sahifah”的一部分。

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:

以下记载见于伊玛目布哈里的《简明圣训集》（《Al-Jami’ As-Sahih Al-Mukhtasar》），其传述链极为可靠。

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

“屈太白·本·赛义德”向我们转述：他从贾里尔那里听来，贾里尔得自阿姆什，阿姆什得自易卜拉欣·泰米，易卜拉欣·泰米从他父亲那里听说：阿里（愿至高的安拉喜悦他）说：“我们没有可以诵读的经典，除了安拉的经典（《古兰经》）和这份文书（沙希法）。”然后阿里取出那张纸，看哪，上面写着关于伤害的报复（格沙斯）的裁决，以及骆驼的年龄（作为天课或血金所付的）。其中还写道：“麦地那从阿伊尔山到绥尔山之间是禁地。谁在其中犯罪，或庇护此类罪犯，谁就将遭受安拉、天使和所有人的诅咒，在复活日，他的任何功修都不会被接受。谁未经其真正主人的允许，就与某些人结盟，谁就将遭受安拉、天使和所有人的诅咒，在复活日，他的任何义务或自愿的善功都不会被接受。穆斯林所给予的保护是统一的：全体穆斯林都有责任予以保障，即使这保护是由他们中地位最低者给予的。谁背叛穆斯林（或违背与他的盟约），谁就将遭受安拉、天使和所有人的诅咒，在审判日，他的任何功修都不会被接受。” [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]

- 它也见于《简明汇编圣训真本》（Al-Jami’ As-Sahih Al-Mukhtasar），其传述路线为：[穆罕默德·本·卡西尔告诉我们，传自苏夫扬，传自阿尔－阿马什，传自易卜拉欣·至太米，传自其父，传自阿里（愿真主至高悦纳他），所言与上述相同]。它也以相同的原文（Matn）和传述链（Isnad）记载于艾布·达乌德的《圣训集》（Sunan）中。 - 它记载于伊本·希班的《圣训集》（Sahih）中，其传述路线为：[法德勒·本·哈巴卜告诉我们，传自穆罕默德·本·卡西尔，传述链与原文（Matn）完全相同]。

- It also came in in “Al-Jami’ As-Sahih Al-Mukhtasar” with the path: [Muhammad bin Kathir informed related from Sufyan from Al- Aa’mash from Ibrahim At-Taimi from his father from ‘Ali, may Allah the Most High be pleased with him, said the same as above]. It was also recorded in the Sunan of Abu Dawud with the same worded text (Matn) and chain or transmission. - It was recorded in the Sahih of Ibn Hibban with the path: [Al-Fadl bin Al-Habbab related it to us from Muhammad bin Kathir with exactly the same Isnad and Matn (same worded text)].

它在《Al-Jami’ As-Sahih Al-Mukhtasar》中以稍有简略的形式出现在另一处，其传述路线为：{Muhammad 传自 Wakee’，Wakee’ 传自 Al-Aa’mash，Al-Aa’mash 传自 Ibrahim At-Taimi，Ibrahim At-Taimi 传自其父，其父说：‘Ali 对我们讲话……然后他提到了与上文相同的内容}。

- It came in another placing in “Al-Jami’ As-Sahih Al-Mukhtasar” with a slight summarization via the path: {Muhammad related from Wakee’ from Al-Aa’mash from Ibrahim At-Taimi from his father who said: ‘Ali addressed us … and then he mentioned the same as above].

——它也被记录在《Al-Jami' As-Sahih Al-Mukhtasar》中，其传述路线为：‘Umar bin Hafs bin Ghiyath 传自 Ubayy，Ubayy 传自 Al-Aa'mash，Al-Aa'mash 传自 Ibrahim At-Taimi，Ibrahim At-Taimi 传自其父，其父说：‘Ali（愿真主至高者喜悦他）佩剑站在用干砖砌成的讲坛（Minbar）上向我们讲话，上面悬挂着 Sahifah……然后他提到了与上文相同的内容。]

- It was also recorded in “Al-Jami’ As-Sahih Al-Mukhtasar” with the path: [‘Umar bin Hafs bin Ghiyath related from Ubayy from Al- Aa’mash from Ibrahim At-Taimi who related from his father who said: ‘Ali, may Allah the Most High be pleased with him, addressed us from upon the Minbar (pulpit) made from dried bricks whilst wearing a sword, upon which the Sahifah was attached … He then mentioned the same as above].

- 这段圣训的传述链（Isnad）在《沙希尔·穆斯林》中有所记载，但略有增补。

- The Isnad came stated in Sahih Muslim with (some) additions:

[Abu Bakr bin Abu Shaibah、Zuhair bin Harb 和 Abu Kuraib 三人都从 Abu Mu'awiyah 处传述。Abu Kuraib 说:Abu Mu'awiyah 告诉我们,他从 Abu Al-Aa'mash 处传述,Abu Al-Aa'mash 从 Ibrahim At-Taimi 处传述,Ibrahim At-Taimi 从他的父亲处传述,他的父亲说:'Ali bin Abi Talib 对我们讲话,说:"凡声称我们除了安拉的经典和这份Sahifah(文书)之外还有其他可以诵读的东西的人,他就是说了谎。"(他说:这份Sahifah 系在他剑鞘上。)它包含关于骆驼年龄的规定(即天课),以及关于伤害的赔偿。其中,先知ﷺ说:麦地那从 'Ayr 到 Thawr 都是圣地。凡在其中犯罪或庇护罪犯的人,安拉、祂的天使和所有人的诅咒都将临于他身上。安拉在复活日不会接受他的任何功修。穆斯林的责任是统一的,即使是地位最低的人也可以代表他们承担责任。凡声称他人为自己父亲,而非其生父,或效忠于非其释放者的人,安拉、祂的天使和所有人的诅咒都将临于他身上。安拉在复活日不会接受他的任何功修。]Imam Muslim 说:[Abu Bakr 和 Zuhair 的圣训止于"即使是地位最低的人也可以承担责任"这句话,他们两人都没有提及其后的内容。另外,"系在剑鞘上"这句话在他们两人的传述中也都没有提到。]

[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.

也见于《萨希赫·穆斯林》：[阿里·本·哈贾尔·阿斯-萨阿迪传自阿里·本·穆斯希尔，阿里·本·穆斯希尔传自艾布·赛义德·阿沙吉，艾布·赛义德·阿沙吉传自瓦基尔，他们都传自阿尔-阿马什，其传述链（伊斯奈德）与艾布·库莱卜传自艾布·穆阿维叶的圣训的传述链相同，直至链条末端，并且该圣训中有如下增补：]

- It was also stated in Sahih Muslim: [‘Ali bin Hajar As-Sa’di related from ‘Ali bin Mus’hir, from Abu Sa’id Al-Ashajj from Wakee’ who all related from Al-Aa’mash with the same chain or transmitters (Isnad) as that of the Hadith of Abu Kuraib from Abu Mu’awiyah until the end (of the chain), with the following addition to the Hadith:

“谁违背了与穆斯林的盟约，那么安拉的诅咒、天使的诅咒和所有人的诅咒都将降临在他身上。在审判日，他的任何善功都不会被接受。”穆斯林（圣训学家）说：在他们两人的圣训中，都没有提到“谁伪称自己是其他人的儿子（认他人为父）”，正如在瓦基尔的传述（riwayah）中也没有提到“审判日”。

“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’].

同样地,在《穆斯林圣训实录》(Sahih Muslim)中记载了如下内容:[艾布·伯克尔·本·阿尔-纳达尔从艾布·阿尔-纳达尔那里转述,艾布·阿尔-纳达尔从乌拜杜拉·阿尔-阿什贾尔传述,阿尔-阿什贾尔从苏夫亚尼,苏夫亚尼从阿尔-阿马什,传述链相同,未提及复活日,但增加了:

- 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:

“穆斯林所给予的庇护是一体的，即使是最卑微的穆斯林也必须予以尊重。凡违背穆斯林所订立之盟约者，则真主、众天使和所有世人都将诅咒他，在复活日，他的任何功修都不会被接受。”

“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”.

它以长篇和略述两种形式，见于《提尔米兹圣训集》（Sunan At-Tirmidhi）、伊玛目艾哈迈德·本·罕百勒的《圣训集》（Musnad Ahmad bin Hanbal）、《大圣训集》（Sunan Al-Kubra）、拜海吉的《大圣训集》（Sunan Al-Kubra of Al-Baihaqi）、阿布·达伍德·al-塔亚利西的《圣训集》（Musnad of Abu Dawud At-Tayalisi）以及阿布·耶拉的《圣训集》（Musnad of Abu Ya'la）等多部辑录中，经由众多传述途径流传。这些途径全都是萨希（Sahih，圣训）的，并且由此可以确立确凿的证据。——它见于伊玛目艾哈迈德·本·罕百勒的《圣训集》（Musnad）中：

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:

穆罕默德·本·贾法尔传述，来自舒尔巴，来自苏莱曼，来自易卜拉欣·泰米，来自哈里斯·本·苏维德，他说：有人问阿里（愿安拉喜悦他）：“你们的先知ﷺ是否单独向你们（即信士）嘱咐了某件事，而没有向普通民众嘱咐？”他回答说：“安拉的使者ﷺ没有向我们嘱咐任何他没有向众人嘱咐的事，除了在我这把剑的剑鞘里的东西。”然后他取出一份文书（Sahifah），其中载有关于骆驼年龄的规定（即天课方面），并说：“麦地那从‘Ayr山到Thawr山之间是圣地。谁在其中犯罪，或庇护罪犯，安拉、天使和所有人的诅咒都将降临于他，在复活日，任何功修都不会被接受。穆斯林所给予的保护是一体的。谁违背穆斯林所立的盟约，安拉、他的天使和所有民众的诅咒都将降临于他，在复活日，任何功修都不会被接受。谁未经其同意而投靠某位被释奴（Mawla，即受保护者），安拉、他的天使和所有民众的诅咒都将降临于他，在复活日，任何功修都不会被接受。”《Fada'il As-Sahabah》一书中也记载了同样的内容。

“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”.

有人说，舒阿拜（Shu’bah）在此问题上与此说法相左，因为他是从阿马什（Al-Aa’mash）那里转述的，阿马什又从易卜拉欣·泰米（Ibrahim At-Taimi）处转述，泰米从哈里斯·本·苏维德（Al-Harith bin Suwaid）处转述，哈里斯则从阿里（‘Ali）处转述。达拉古特尼（Ad-Daraqutni）在《al-‘Ilal》中说：[正确的是萨乌里（Ath-Thawri）及其追随者的转述。]我认为：达拉古特尼的观点不能被视为定论，因为

It has been said that Shu’bah was at variance with this as he had related it from Al-Aa’mash from Ibrahim At-Taimi from Al-Harith bin Suwaid from ‘Ali. Ad-Daraqutni said in “Al-‘Ilal”: [And the correct is the Riwayah (narration) of Ath-Thawri and those who followed him]. I say: The view of Ad-Daraqutni is not to be taken for granted because

Shu’bah 转述了另一段圣训，即从 Al-Aa’mash，从 Ibrahim At-Taimi，从他的父亲，从 ‘Ali。这记载于 Abu Dawud At-Tayalisi 的《Musnad》中。Shu’bah 在证据方面是 Thiqah Thabt（可信且可靠）的，因此可能存在两种传述： 第一种是广为人知的传述，即从 Al-Aa’mash，从 Ibrahim At-Taimi，从他的父亲，从 ‘Ali，大多数学者都记录了这一传述。这是 Al-Aa’mash 所精心完善、通常转述并以此为足的传述。随后，这一传述之后又出现了第二种较为罕见的传述，即从 Al-Aa’mash，从 Ibrahim At-Taimi，从 Al-Harith bin Suwaid，从 ‘Ali。这可能记载于 Al-Aa’mash 的书卷（即辑录）中，并紧接在前一条之后。他不会主动提供这一传述，除非是专门向他索要的人，并且他会督促人们去查阅原书。这符合 Shu’bah 的习惯，即对老师们严格追问、加以考验。 这一看法得到了如下事实的支持：此传述之前有一个明确的提问，是人们向 ‘Ali 提出的：“真主的使者是否曾命令你们（即信士）某件事……”，即便其他传述路线中并未明确提及，其含义也是隐含可知的。无论具体情形如何，Abu Ibrahim Yazid bin Sharik At-Taimi 和 Al-Harith bin Suwaid 都是 Thiqah（可信）的。事实上，Al-Harith bin Suwaid 更为坚实可靠！ 此外，在 Ahmad bin Hanbal 的《Musnad》中，还有另一段与此主题相关的圣训。

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:

“巴哈兹”传述我们，据哈马姆，从古塔达，从阿布·哈桑：阿里（愿至高的安拉喜悦他）曾在处理一件事，有人前来，然后有人说：“我们做了某某事”，他便会说：“安拉和祂的使者说的是实话。”叙述者说：阿什塔尔随后对他（阿里）说：“你所说的这件事已在人们中间传开了。那么，安拉的使者（愿主福安之）是否曾特别嘱咐你什么？！”他回答说：“安拉的使者（愿主福安之）并没有特别嘱咐我任何未曾嘱咐普通民众的事，除了我从他那里听到的一件事，它记录在我剑鞘中的一份经卷（sahifah）里。”叙述者说：他们仍然与他在一起，直到他取出那份经卷。其中写道：“凡犯罪或庇护罪犯者，安拉、天使和所有人的诅咒都将降临在他身上；他的任何补偿都不会被接受。”叙述者说：其中还写道：“易卜拉欣使麦加成为禁地，我使麦地那成为禁地。两座石山之间的区域都是禁地。其中的灌木不得拔除，其中的猎物不得驱赶，除非是为了归还失主，否则不得拾取遗失物；除非是为了让人给骆驼提供草料，否则不得砍伐树木；不得在其中携带武器用于战斗。”叙述者说：其中还写道：“信士们在血债上是平等的，他们中最卑微者的保护承诺对所有人有效，他们对其他人是同一个整体。凡信士不因不信者而被杀，凡在盟约期间的人也不得被杀。” 我说:如果此处圣训传述链(Isnad)中提到的Abu Hassan是Fudail bin Zaid Ar-Riqashiy,他是杰出的再传弟子(Taabi'in)中可信赖(Thiqah)的人,那么这段圣训是非常可靠的。然而,Qatadah并不以从他那里传述而著称。因此,如果Abu Hassan是Qatadah所惯常传述的那一位,那么他便是Muslim bin Abdullah Al-Basri,即Al-A'raj Al-Ajrad(跛子、秃子)。他同样是可信赖的(Thiqah),但据表面所见,他并未与‘Ali相遇。因此,这条传述链将是Munqati'(中断的)。尽管如此,从正文(Matn)的可靠性可以看出,他是从一位可信赖(Thiqah)且精确(Mutqin)的人那里获得的。这位人物可能是杰出可信的再传弟子Ubaidah Al-Salmani,前提是他是Abu Hassan与‘Ali之间的连接环节,如同《圣训实录》(Sahih Muslim)及其他典籍中所记载的传述链那样。Imam ‘Ali的话语是:

“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:

“Allah的使者ﷺ并没有向我们吩咐任何他没有向众人吩咐的事情，除了我这把剑的剑鞘里所藏的那份内容。”然后他拿出了一份文书（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)”, .

正如伊玛目艾哈迈德的记载中也提到的那样，这表明《萨希法》的原件本身最初由先知（愿主赐予他平安与祝福）保存。此后，阿里取得了它的保管权，它便一直在他手中。这与拜海吉的圣训“沙希尔”记载相吻合，该记载称，先知（愿主赐予他平安与祝福）去世后，麦地那的《萨希法》便归阿里所有。

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). .

很明显，传述者们主要关注的是“阿拉维叶文书”中的一些内容，尤其是其中所载的重要原则。至于其中关于天课中骆驼的年龄、伤害的血金（diyah）以及与此类似的事项，他们中有些人只是笼统地提及这些问题，另一些人则根本没有去提及。同样，他们似乎也不曾关注其中关于规范与犹太人关系的内容，因为当阿布·哈桑（愿安拉喜悦他）当时向他们宣读或将其公之于众供他们阅读时，这些内容在当时并无特别的意义。因此，传述中未提及“阿拉维叶文书”的某些内容，与关于规范或调整与犹太人关系的内容构成了麦地那文书的主要且重要的一部分，这两者之间并无矛盾。这一点伊本·伊斯哈格在其《麦加齐》中以及伊本·希沙姆的《先知传记》中都有完整的记载。

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. .

值得注意的是,《麦地那宪章》(Sahifah of Al-Madinah)中并没有关于骆驼年龄以及伤害的血金(diyah)的规定,这与《阿里文告》('Alawiyah Sahifah)形成对比。这并不是什么大问题,因为《阿里文告》的大多数传述都没有将其归于

It is also noticeable that the Sahifah of Al-Madinah does not contain any mention of the ages of camels and blood money of wounds, in contrast to the ‘Alawiyah Sahifah. This is not a major problem as the majority of the narrations of the ‘Alawiyah Sahifah do not attribute

……把(即骆驼的年龄和伤害的赔偿)归于先知ﷺ,而与其他明确归于他的陈述形成对比。因此,骆驼和伤害的内容可能是独立的文书,或两份文书:一份是详述伤害及与“古萨斯”(同态复仇的法律)相关事项的文书,即“伤害之书”(Sahifah Al-Jarahat);另一份是“骆驼年龄”的文书,而它似乎取自著名的天课文书。这是因为,除非与天课有关,否则在一份文书中specifying骆驼的年龄是没有意义的。此外,还有对麦地那不可侵犯之圣域的描述和界定,这也可能是一份独立的文书,即“麦地那的神圣性”。圣训中所指的或许正是这一点,即拉菲尔·本·胡戴吉(愿安拉喜悦他)的圣训,稍后将予以介绍。伊玛目阿里可能只是把其中的内容添加到“麦地那文书”的末尾,正如他可能也添加了其他事项,这些事项是他从先知ﷺ那里听闻的,并且是他在“麦地那文书”、“伤害文书”、“天课文书”和“麦地那神圣性文书”之外所获得的。这与穆罕默德·哈米杜拉·海德尔·阿巴迪·印度人(卒于公元2003年,即1424年伊历)的看法相似,愿安拉怜悯他。他在其珍贵、宏大而全面的著作《先知时代与正统哈里发时代政治文献汇编》的导言中,论及“阿拉维文书”时曾如此说道:

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:

[显而易见，它至少由三份文献组成：麦地那宪章、麦地那的神圣性，以及骆驼的年龄和伤害的赔偿（血金）规定。]

[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].

此外，《"阿拉维"文书》之中包含《麦地那文书》的内容，这一点还体现在什叶派传述中，将若干段落或条款归于《阿拉维文书》名下。例如，库莱尼在《Al-Kafi》（5/46/8262）中记载了如下内容：

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):

[穆罕默德·本·叶海亚转述，源自艾哈迈德·本·穆罕默德，从穆罕默德·本·叶海亚，从塔勒哈·本·宰德，从阿布·阿卜杜拉，从其父（愿平安降临他）所言：“我在阿里（愿平安降临他）的《契约书》（成文文献）中读到，安拉的使者（愿安拉的福德与平安降临他和他的家人）在迁士（Muhajirin）与辅士（Ansar）之间，以及与那些从叶斯里卜人中加入他们的人之间，写下了一份《契约书》（成文文献）（其中包括）：”]

[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):

“每一支出征的远征军，按顺序依次出发，并依据良好的礼仪和穆斯林之间的公正而行”。

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

“女子不得在未经家人（亲属）许可的情况下获得（他人的）庇护”，

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

“邻居如同自己；不受伤害，也不被（犯罪行为）侵犯。”

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

“一个人的邻居的神圣不可侵犯，就如同他母亲和父亲的神圣不可侵犯”，

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

“信士不得为了排斥另一位信士而与人讲和，以致在为主道而战时有失公正与平等。”

“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”.

《وسائل الشيعة》（247/20/20001）中记载如下：

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

[穆罕默德·本·叶海亚]转述自[艾哈迈德·本·穆罕默德]，从[穆罕默德·本·叶海亚]，从[塔勒哈·本·宰德]，从[阿布·阿卜杜拉]，从他的父亲（愿主赐其平安）那里传述，他说：

[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:

我在“阿里”的文献(书面文件)中读到,先知穆罕默德ﷺ曾在迁士(Muhajirin,迁徙者)与辅士(Ansar,援助者)之间,以及与那些从亚斯里卜(Yathrib)人中加入他们的人之间,写下了一份文献(书面文件),其中规定:每一支出征的远征队,都应依次接续出发;穆斯林之间应遵循良好的规范与公正;女子若无家人的许可,不得接受他人的保护;邻居如同自己的身体一般,不得伤害,也不得以罪行侵犯;邻居对邻居所享有的不可侵犯的神圣权利,如同其母亲与父亲的不可侵犯的神圣权利;一名信士不得在为主道而战的事务上,在没有信士参与的情况下单独与敌人议和,除非基于公正与平等的原则。(穆罕默德·本·哈桑以其传述链,由艾哈迈德·本·穆罕默德转述,情况相似。)

“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”.

在其《伊斯兰历史百科全书》（《Mawsoo’ah At-Tarikh Al-Islamiy》）中，谢赫穆罕默德·哈迪·尤苏菲·加拉维（Muhammad Hadi Al-Yousufi Al-Gharawi）将该段叙述归于《al-Kafi》（《卡菲》）以及图西在《Tahdhib》（《泰赫济卜》）中的记载，并附上两者的传述链（Isnad）。随后他写道：[据传，塔勒哈·本·宰德从其父巴基尔（愿二人平安）处传述，他说：

- 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:

我在阿里（愿安拉喜悦他）的书面文献（Kitab）中读到：“安拉的使者（愿安拉赐他尊崇与平安）在穆哈吉尔（迁士）与安萨尔（辅士）之间，以及那些与他们一同加入的叶斯里布人之中，写下了一份文书（Kitab）。”在此之后，他从这份盟约中只增添了少许内容，仅有三行。伊本·伊斯哈格补全了这段文字，他说：“安拉的使者ﷺ写下了一份文书（Kitab）。”

“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) .

在穆哈industrial... 在穆哈吉尔（迁士）与安萨尔（辅士）之间。他在其中与犹太人缔结了和约，并与他们立下盟约。他确认了他们保有其宗教和财产，并对他们附加了条件和规定：“以至仁至慈的安拉之名。这是穆罕默德ﷺ所立的文书，适用于古莱什和雅斯里卜的信士与穆斯林，以及追随他们、与他们结盟并与他们共同奋斗的人，他们是一个单一的乌玛（民族），排斥其他所有人……等等”。此内容亦可见于《光明之海》（Bihar Al-Anwar）等典籍。

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.

看来，在埋葬了穆民的领袖（Amir ul-Mu'minin）哈桑·本·阿里以及殉道的伊玛目侯赛因·本·阿里（愿安拉对他们二人喜悦）之后，《阿拉维耶经卷》（‘Alawiyah Sahifah）便落入了他们的兄弟穆罕默德·本·哈奈菲耶手中：

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:

如下所述见于伊本·萨尔德的《大类聚》（5/105）：

That is as the following came stated in “At-Tabaqat Al-Kubra” of Ibn Sa’d (5/105):

“穆阿拉·本·阿萨德传述，来自阿卜杜勒·阿齐兹·本·穆赫塔尔，来自哈立德，来自阿布·阿尔-阿里扬·阿尔-马贾什已（他）说：‘穆赫塔尔派遣我们一千名骑兵前往穆罕默德·本·哈奈菲耶。’他说：我们与他（穆罕默德·本·哈奈菲耶）同在。他说：伊本·阿拔斯过去提到穆赫塔尔时说：‘他察觉到了我们的复仇之事，偿还了我们的债务，并为我们花费。’他说：然而穆罕默德·本·哈奈菲耶对他既没有说好，也没有说坏。他说：穆罕默德听到消息，说他们宣称自己拥有某些东西，即在知识方面。他说：于是他站在我们中间说：‘以真主起誓，我们从真主的使者那里没有继承任何东西，除了这两块书板（或封面）之间所有的内容！’然后他说：‘真主啊，还有这份文书，它在我剑鞘之中。’他说：于是我问：‘文书上写的是什么？’他说：‘凡犯罪者或庇护罪犯者。’”

“Al-Mu’alla bin Asad related from Abdul Aziz bin Al-Mukhtar, from Khalid, from Abu Al-Aryan Al-Majashi’I who said: “Al-Mukhtar dispatched us among 1000 riders to Muhammad bin Al-Hanafiyah. He said: We were with him. He said: Ibn ‘Abbas used to mention Al- Mukhtar saying: “He perceived our vengeance, paid our debts and spent upon us”. He said: That is while Muhammad bin Al-Hanafiyah did not say either good or bad about him. He said: The news reached Muhammad that they were saying that they possessed something, i.e. in terms of knowledge. He said: So, he stood among us and said: “Verily by Allah, we have not inherited anything from the Messenger of Allah, except for what is between these two tablets (or covers)!” He then said: “O Allah and this Sahifah (document) in the scabbard of my sword”. He said: Then I asked: “What was in the Sahifah?” he said: “Whoever commits a crime or shelters a criminal”.