ذكر ابنُ إسحاق في "السيرة النبوية" لابنِ هشام، المعروفة بـ"سيرة ابنِ هشام" (1/501)، قال: قال ابنُ إسحاق:

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:

كتب رسول الله ﷺ كتاباً بين المهاجرين والأنصار، وأبرم فيه موادعةً ومعاهدةً مع اليهود، وأقرّهم على دينهم وعلى أموالهم، ووضع لهم شروطاً وفرض عليهم التزامات:

“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:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

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

هذا كتابٌ من محمدٍ ﷺ، بين المؤمنين والمسلمين من قريشٍ ويثرب، ومن تبعهم فلحِقَ بهم وجاهد معهم، أنهم أمةٌ واحدةٌ من دون الناس.

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.

المهاجرون من قريش على ما كانوا عليه من العرف يتولّون عقْلهم بينهم، ويفدون أسراهم بالمعروف والقسط بين المؤمنين.

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.

بنو عوف على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو ساعدة على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو الحارث على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو جشم على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو النجار على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو عمرو بن عوف على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو النبيت على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. وبنو أوس على رباعتهم الأولى يتعاقلون معاقلهم، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين.

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.

إنَّ المؤمنين لا يَتْرُكونَ مُفْرَحًا بينهم أنْ يُعطُوهُ بالمعروفِ في فِداءٍ أو عَقْلٍ، ولا يَحِلُّ لمؤمنٍ أنْ يَتَوَلَّى مَوْلَى مؤمنٍ دونَ إذْنِه. وإنَّ المؤمنين المتقين على مَنْ بَغَى منهم أو ابتغى دَسِيعَةَ ظُلْمٍ أو إثمٍ أو عُدْوانٍ أو فَسادٍ بين المؤمنين، وإنَّ أيديَهم عليه جميعًا ولو كان ولدَ أحدِهم.

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.

لا يَقتُلُ مؤمنٌ مؤمناً بكافرٍ، ولا يُعينُ كافراً على مؤمنٍ. ذِمّةُ اللهِ واحدةٌ، ويجيرُ عليهم أدناهم، فالمؤمنون تتكافأ دماؤهم، وهم يدٌ على من سواهم، والمؤمنون بعضهم أولياءُ بعضٍ دونَ الناس.

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.

مَنْ يَتْبَعُنَا مِنَ الْيَهُودِ يَنَالُ النَّصْرَ وَالْعَوْنَ، لَا يُظْلَمُونَ، وَلَا يُمَدُّ غَيْرُهُمْ عَلَيْهِمْ بِالنَّصْرِ.

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

صُلْحُ الْمُؤْمِنِينَ وَاحِدٌ، لَا يُصَالِحُ مُسْلِمٌ دُونَ مُسْلِمٍ فِي قِتَالٍ فِي سَبِيلِ اللَّهِ، إِلَّا عَلَى سَوَاءٍ وَعَدْلٍ. وَفِي كُلِّ سَرِيَّةٍ تَغْزُو مَعَنَا تُعَقِّبُ بَعْضُهَا بَعْضًا. وَيَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ، وَيَدُ الْمُؤْمِنِينَ عَلَى مَنْ سِوَاهُمْ، وَالْمُؤْمِنُونَ يَتَكَافَأُونَ دِمَاءَهُمْ فِي سَبِيلِ اللَّهِ، يَقْتُلُ بَعْضُهُمْ بَعْضًا بِالدَّمِ الَّذِي يُهْرَاقُ فِي سَبِيلِ اللَّهِ.

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.

إنَّ المؤمنين المتقين على أهدى الهدي وأقومه. لا يُجير مشرك مالاً ولا نفساً لقريش، ولا يُجيره على مؤمن. ومن أُثبت عليه بالبيّنة أنه قتل مؤمناً بغير حق، فإنه قَوَد به إلا أن يرضى وليّ المقتول (أي بالدية). وعلى المؤمنين أن يقوموا عليه جميعاً، ولا يحل لهم إلا القيام عليه. ولا يحل لمؤمن يُقرّ بما في هذه الصحيفة ويؤمن بالله واليوم الآخر أن ينصر مُحدِثاً أو يؤويه. ومن نصره أو آواه، فعليه لعنة الله وغضبه يوم القيامة، ولا يُقبل منه صرف ولا عدل.

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.

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَإِلَى مُحَمَّدٍ 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).

هذه الجملة تتعلق بالحرب ولا تتضمن ذكر النبي ﷺ، والنص الأصلي يتحدث عن اليهود مع المؤمنين، فالترجمة: يُشارِكُ اليهودُ المؤمنين في الإنفاق حين يكونون في حالة حرب.

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

اليهود من بني عوف، وحلفاؤهم وأنفسهم، أمة مع المؤمنين. لليهود دينهم وللمسلمين دينهم، إلا من ظلم وأثم، فإنه لا يوتغ إلا نفسه وأهل بيته. ومثل ذلك ليهود بني النجار كما ليهود بني عوف. ومثل ذلك ليهود بني الحارث كما ليهود بني عوف. ومثل ذلك ليهود بني ساعدة كما ليهود بني عوف. ومثل ذلك ليهود بني جشم كما ليهود بني عوف. ومثل ذلك ليهود بني الأوس كما ليهود بني عوف. ومثل ذلك ليهود بني ثعلبة كما ليهود بني عوف، إلا من ظلم وأثم، فإنه لا يوتغ إلا نفسه وأهل بيته. وجفنة بطن من ثعلبة، فهم كأنفسهم. ومثل ذلك لبني الشطيبة كما ليهود بني عوف. والبر دون الإثم، فلا يكسب كاسب إلا على نفسه. وإن الله على أتقى ما في هذه الصحيفة وأبره. وموالي ثعلبة كأنفسهم. وبطانة اليهود كأنفسهم.

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.

لَا يَخْرُجُ أَحَدٌ مِنْهُمْ إِلَى الْحَرْبِ بِغَيْرِ إِذْنِ مُحَمَّدٍ ﷺ، وَلَا يُمْنَعُ أَحَدٌ مِنَ الِانْتِقَامِ لِلْجِرَاحِ الَّتِي أُصِيبَ بِهَا.

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.

من عمل بنفسه (في الانتقام) أدخل نفسه وأهله، إلا من ظُلم. والله يتقبّل ما هو أقوم.

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.

على اليهود نفقتهم، وعلى المسلمين نفقتهم، وبينهم النصح والنصيحة، والبر دون الإثم، فإنه لا يأثم امرؤ بحليفه، وإن النصر للمظلوم، وإن اليهود ينفقون مع المؤمنين ما داموا محاربين.

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.

يثرب حرمٌ لأهل هذه الصحيفة. الجار كالنفس، غير مضارٍّ ولا آثمٍ. ولا تُجار امرأةٌ إلا بإذن أهلها.

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.

أي حادثة أو نزاع يقع بين أهل هذه الوثيقة، يُخشى فساده أو ضرره، يجب أن يُرَدّ إلى الله عزّ وجل وإلى محمد 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).

الله هو الشاهد على ما هو الأتقى والأقوم في هذه الوثيقة.

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

لَا تُمْنَحُ الْحِمَايَةُ لِقُرَيْشٍ وَلَا لِمَنْ يُسَاعِدُهُمْ أَوْ يَنْصُرُهُمْ، وَعَلَيْهِمْ أَنْ يَتَعَاوَنُوا فِيمَا بَيْنَهُمْ ضِدَّ كُلِّ مَنْ يَعْتَدِي عَلَى يَثْرِبَ.

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

وَإِنْ دَعَوْا إِلَى صُلْحٍ يُصَالِحُونَهُ وَيَلْتَزِمُونَهُ، فَإِنَّهُمْ يُصَالِحُونَهُ وَيَلْتَزِمُونَهُ. وَإِنْ دَعَوْا إِلَى مِثْلِ ذَلِكَ، فَعَلَى الْمُؤْمِنِينَ أَنْ يُجِيبُوا ذَلِكَ، إِلَّا مَنْ حَارَبَ فِي الدِّينِ. وَعَلَى كُلِّ قَوْمٍ أَنْ يُوفُوا بِنَصِيبِهِمْ مِنْ جَانِبِهِمْ لِمَنْ يَتَوَلَّوْنَهُمْ.

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.

اليهودُ من بني عوفٍ أمةٌ مع المؤمنين، لليهودِ دينُهم وللمسلمينَ دينُهم، مواليهم وأنفسُهم، إلا من ظلمَ وأثِمَ فإنه لا يوتغُ إلا نفسَه وأهلَ بيتِه.

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.

المطلوب هو السلوك الحسن والمستقيم، لا السلوك السيئ أو الإجرامي (أي من أطراف الصحيفة). ولا يكسب أحدٌ شيئًا إلا كان كسبه على نفسه.

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.

إنَّ الله شاهدٌ على ما هو أصدقُ وأبرُّ في هذه الصحيفة. ولا تحمي هذه الصحيفةُ أيَّ ظالمٍ أو آثمٍ (مجرمٍ).

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).

مَنْ خَرَجَ منها فهو آمِنٌ، ومَنْ بَقِيَ فيها فهو آمِنٌ بالمدينةِ، إلَّا مَنْ ظَلَمَ وارتكبَ إثْمًا (جريمةً).

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).

إنَّ اللهَ وليُّ المُحسنِ المُتَّقي. وَمُحَمَّدٌ رسولُ اللهِ 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].

هذا هو النص نفسه الوارد في «سيرة ابن هشام» [تحقيق طه عبد الرؤوف سعد (2/106)]، وفي «تهذيب سيرة ابن هشام» لعبد السلام هارون (ص: 150، النسخة الإلكترونية من الشاملة)، وفي «الروض الأنف» [الطبعة الأولى، دار إحياء التراث العربي، بيروت] (4/171)، وكذلك في «البداية والنهاية» للإمام ابن كثير (3/273) [طبعة هجر (4/556)]، فضلاً عن مصادر لا تحصى أخرى.

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.

وقد أخذ ابن إسحاق هذا مكتوبًا عن عثمان بن محمد بن عثمان بن الأخنس بن شريق. والدليل على ذلك ما جاء مسجّلًا في "السنن الكبرى" للبيهقي (8/184/16369): "روى ابن إسحاق عن عثمان بن محمد بن عثمان بن الأخنس بن شريق أنه قال: أخذتُ هذه الوثيقة من آل عمر بن الخطاب رضي الله عنه. كانت مُلحقة بوثيقة الصدقة التي كتبها عمر إلى العمال (وفيها):

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):

بسم الله الرحمن الرحيم. هذا كتاب من محمد ﷺ النبي، بين المؤمنين والمسلمين من قريش ويثرب، ومن تبعهم فلحق بهم وجاهد معهم، أنهم أمة واحدة من دون الناس. المهاجرون من قريش على ربعتهم يتعاقلون بينهم، وهم يفدون عانيهم بالمعروف والقسط بين المؤمنين. وبنو عوف على ربعتهم يتعاقلون معاقلهم الأولى، وكل طائفة تفدي عانيها بالمعروف والقسط بين المؤمنين. (ثم ذكر ﷺ الصيغة نفسها فيما يتعلق ببني الحارث، وبني ساعدة، وبني جشم، وبني النجار، وبني عمرو بن عوف، وبني النبيت، وبني الأوس). ثم قال ﷺ: «وإن المؤمنين لا يتركون مفرحًا بينهم أن يعطوه بالمعروف في فداء أو عقل». [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]

سأتناول صحة هذا الإسناد في فصل مستقل.

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

بعد أن عرض ابنُ سيد الناس نصَّ صحيفة المدينة كما رواها ابنُ إسحاق، قال في كتابه «عيون الأثر في فنون المغازي والشمائل والسير» (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):

هكذا ذكره ابن إسحاق، وذكره ابن أبي خيثمة بالإسناد: أحمد بن جناب أبو الوليد، عن عيسى بن يونس، عن كثير بن عبد الله بن عمرو المزني، عن أبيه، عن جده أن: "رسول الله ﷺ كتب كتابًا بين المهاجرين والأنصار… (ثم ذكر الكتاب)". وهذا الطريق مستقل، مستقل تمامًا عن طريق رواية ابن إسحاق. ولم ينقل ابن سيد الناس النص كاملًا من ابن أبي خيثمة، واكتفى بنص ابن إسحاق، وهذا يدل على أن الروايتين متوافقتان، أو متقاربتان في الألفاظ. غير أن الجزء من كتاب "التاريخ الكبير" لابن أبي خيثمة المتعلق بذلك ما زال مفقودًا للأسف.

“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.

وبالإضافة إلى ذلك، فإن بعض بنود الصحيفة جاءت من رواية كثير بن عبد الله بن عمرو بن عوف المزني، من طرق مستقلة.

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:

The user's message is a reference line, but it contains no English text to translate beyond the citation itself. Translating it faithfully: [السنن الكبرى للبيهقي (٨/١٠٦/١٦٨٠٩)]

The following came in “As-Sunan Al-Kubra” of Al-Baihaqi (8/106/16809):

قال كثير بن عبد الله بن عمرو بن عوف عن أبيه عن جده: «كان فيما كتبه النبي 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):

"يَعْقِلُ كُلُّ قَوْمٍ عَانِيَهُمْ بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ، وَإِنَّ الْمُؤْمِنِينَ لَا يَتْرُكُونَ مُفْرَحًا بَيْنَهُمْ أَنْ يُعْطُوهُ فِي فِدَاءٍ أَوْ عَقْلٍ بِالْمَعْرُوفِ وَالْقِسْطِ». أَخْبَرَنَا بِهِ أَبُو عَبْدِ اللَّهِ الْحَافِظُ وَأَبُو بَكْرٍ الْقَاضِي، قَالَا: أَخْبَرَنَا أَبُو الْعَبَّاسِ، عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ السَّغَانِيِّ، عَنْ مُعَاوِيَةَ بْنِ عَمْرٍو، عَنْ أَبِي إِسْحَاقَ الْفَزَارِيِّ، عَنْ كَثِيرِ بْنِ عَبْدِ اللَّهِ، أَنَّهُ ذَكَرَهُ.

“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.

قال الأصمعي: إن كلمة «مُفْرَح» (المُثْقَل بالدَّين) الواردة في الصحيفة تُكتب بالحاء، ومعناها: مَن أثقله الدَّين وأرهقه. [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]

روى هذا الحديث في «المطالب العالية بزوائد المسانيد الثمانية» (2/2/1442): «قال أبو بكر: حدثنا حفص بن غياث، عن كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده (رضي الله عنه)، عن النبي ﷺ أنه قال:

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:

"المُفْرَح" في قوله: «لا يُتْرَكُ المُفْرَحُ في الإسلام» قال: «المُفْرَجُ». وهو حديثٌ ضعيفٌ. ومعناه: أن صاحب الدَّين لا يُترك إلا أن يُقضى دينُه. ويُقال: إن كلمة "المُفْرَح" تتعلق بما إذا صار الدَّين ثقيلًا مُرهِقًا. وقد رُوي أيضًا بـ"ميم" و"جيم" (أي: المُفْرَج بدلًا من المُفْرَح). [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]

في "إتحاف الخيرة المهرة" (٣/٣٧٨/٢٩٣٣) في "باب: من كان عليه دين لا يُترك حتى يُقضى" ورد ما يلي: "أخبرنا أبو بكر بن أبي شيبة عن حفص بن غياث، عن كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده، عن النبي ﷺ، أنه قال:

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:

"المُفْرَحُ (المَدِينُ) لَا يُتْرَكُ فِي الْإِسْلَامِ"، أَوْ قَالَ: "المُفْرَجُ". وَهَذَا الْإِسْنَادُ ضَعِيفٌ بِسَبَبِ كَثِيرِ بْنِ عَبْدِ اللَّهِ.

“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].

ذكر الطبراني في "المعجم الكبير" (14/435/13512) ما نصه: "حدثنا إبراهيم بن دُهَيْم، عن أبيه، عن مروان بن معاوية، عن كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده قال: قال رسول الله ﷺ:

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:

"مَنْ تَوَلّٰى غَيْرَ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللّٰهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ يَوْمَ الْقِيَامَةِ، لَا يَقْبَلُ اللّٰهُ مِنْهُ صَرْفًا وَلَا عَدْلًا. وَمَنْ قَتَلَ غَيْرَ قَاتِلِهِ فَعَلَيْهِ لَعْنَةُ اللّٰهِ وَغَضَبُهُ يَوْمَ الْقِيَامَةِ، لَا يَقْبَلُ اللّٰهُ مِنْهُ صَرْفًا وَلَا عَدْلًا. وَمَنْ أَحْدَثَ حَدَثًا أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللّٰهِ وَغَضَبُهُ يَوْمَ الْقِيَامَةِ، لَا يَقْبَلُ اللّٰهُ مِنْهُ صَرْفًا وَلَا عَدْلًا."

“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].

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The following came recorded in Al-Bukhari’s “Khuluq Af’aal Al- ‘Ibaad” (p75-79 According to the Shamela electronic program):

حدّثنا إبراهيم بن المنذر، عن إسحاق بن جعفر بن محمد، عن كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده، أنّ النبيّ ﷺ كتب

“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:

"وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ عَزَّ وَجَلَّ وَإِلَى مُحَمَّدٍ ﷺ" [انتهى الاقتباس].

“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].

وقد رُوي أيضًا في «الأموال» لأبي عُبيد القاسم بن سلّام (ت ٢٢٤هـ) من طريقٍ ثالثٍ مستقلٍ تمامًا عن الطريقين السابقين.

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:

[يحيى بن عبد الله بن كثير رَوَى عن عبد الله بن صالح، عن الليث بن سعد، عن عُقَيل بن خالد، عن ابن شهاب، أنه قال: «بَلَغَنِي أن رسولَ الله ﷺ كتب الكتابَ الآتي:»]

[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:

هذا كتابٌ من محمدٍ ﷺ النبيِّ رسولِ الله، بين المؤمنين والمسلمين من قريشٍ وأهلِ يثربَ، ومن تبعهم فلحق بهم وجاهد معهم، أنهم أمةٌ واحدةٌ من دون الناس.

“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.

المهاجرون من قريش على ربعتهم يتعاقلون بينهم، وهم يفدون عانيهم بالمعروف والقسط بين المؤمنين.

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.

بنو عوف على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو الحارث بن الخزرج على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو ساعدة على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو جشم على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو النجار على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو عمرو بن عوف على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو النبيت على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين. بنو أوس على عادتهم الأولى يتعاقلون بينهم، وكل طائفة تفدي أسيرها بالمعروف والقسط بين المؤمنين.

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.