“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.
The Muhajirun of the Quraish are upon their standard practise when dealing with their cases of blood money, responsible among themselves for dealing with their cases of blood money. And they ransom their captives on a reasonable fair basis and according to justice among the believers.
Banu ‘Auf 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.
Verily, the believers shall not leave any indebted person from among them without assisting him, on a fair and reasonable basis, in respect to ransom or blood money. The believers and God-fearing stand against the one who rebels from among them 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. A believer shall not kill another believer for the sake of a disbeliever. And he will not support a disbeliever against a believer. The believers are allies and protectors of one another to the exclusion of the people.
Whoever from the Jews follows us, receives good treatment and assistance. They are not wronged and support is not provided to others against them.
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, they (i.e. those participating) will follow, one after the other. The God-fearing believers are upon the best and most correct guidance.
No polytheist shall protect a property for Quraysh; nor shall he assist 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 with blood money. The believers stand against him altogether.
It is not permissible for a believer who affirms what is stated in this document or believes in Allah and the last day, to provide assistance or shelter to a criminal. So, whoever helps or shelters such a person, will have the curse and anger of Allah upon him on the Day of Judgement. Nothing will be accepted from him.
Whatever you have differed upon in any matter, then its verdict returns to Allah, Glorified and Exalted be He, and to the Messenger (peace be upon him).
The Jews shall share in the spending with the believers when they are in a state of war.
The Jews of the Banu ‘Awf, their allies and themselves, are an Ummah (collective) from 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 Jusham 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 Al-Aws that applies to the Jews of Banu ‘Awf, except for the one who transgresses (commits injustice), as he will only be hurting himself and his household.
None from among them shall go out [to war] without the permission of Muhammad (peace be upon him). They must support one another against those who make war against the people of this Sahifah (document). Mutual sincerity is demanded and support for the wronged (oppressed).
Al-Madinah shall be an inviolable place for the people of this Sahifah (document). Any occurrence or quarrel between the people of this document, the corruption (or harm) of which is feared, its matter is referred to Allah and to Muhammad, the Prophet (peace be upon him). They must support one another against whoever attacks Yathrib.
If they (the believers) invite the Jews to a Sulh (peace treaty) with an ally of theirs, then they must (also) conclude a truce with that ally. And if they invite us to something similar to that, then it is a right for them upon the believers (that we respond affirmatively), except for the one who makes war against the Deen (religion). And each people take responsibility for their share of the Nafaqah (maintenance expenditure).
The Jews of Al-Aws, their allies and selves, are upon the same as the people of this document, in terms of receiving upright conduct from the people of this document. Banu Shatna are a clan of Jafna.
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. Verily Allah is (witness) over that which is most truthful and righteous in this Sahifah (document).
The one who exits is safe and secure and the one who remains in Al- Madinah is provided the best safety and security, except for the transgressor and sinful (criminal).
This document is for the one who acts upright and does good” [End of Quote]
Abu ‘Ubaid said commenting upon this text: Regarding the statement (i.e. in the Sahifa): “So and so tribe is responsible over their Rabaa’ah” (And Ribaa’ah is most correct in my view), he said: This is how it was narrated to us by Ibn Bukair from Al- Laith bin Sa’d. Ar-Rabaa’ah means al-Ma’aaqil (cases of blood money). It could be said: “So and so is responsible for the Rabaa’ah of his people”: When he is appointed to discharge their affairs or is a delegate to the leaders on behalf of them. Concerning the statement: “Verily, the believers shall not leave any indebted person (Mufrah) without assisting him in ransom and blood money”, then “Al-Mufrah” means: The one overburdened with debt. It (the Sahifa) is saying: They must assist him. If he was a captive, they must pay the ransom to free him and if had perpetrated a crime warranting blood money, they would pay it on his behalf. As for the statement: “A polytheist shall not protect the property of Quraish”, then this refers to the Jews who had peace agreements with them. It (the Sahifa) is saying: Your peace agreement does not include protecting the properties of his enemies or to aid them against him.
Regarding the statement: “Whoever has killed a believer without right (I’tibaat), there is retaliation”. The term “I’tibaat” employed here means that he kills him whilst he was innocent and his blood was prohibited. The origin of “I’tibaat” is related to camels, referring to when they are slaughtered without any just cause or purpose. Concerning the statement “Unless the blood heirs of the one killed are satisfied with blood money”, then this indicates that he (peace be upon him) has provided a choice between the retaliation or blood money for the blood heirs of the one killed. This is similar to another Hadith of his: “Whoever has someone (related to him) killed (i.e. murdered) then he has one of two options: If he wills, he kills or if he wills, he takes blood money”. This refutes the view of those who say that the Waliy (close relative or blood heir) does not have a right to blood money, in respect to the case of the deliberate killing, unless it is through the good will of the killer or reconciliation from him to him upon it.
As for the statement “As for the statement it is not permissible for a believer to support a criminal or provide him with shelter”, then the meaning of criminal here refers to anyone who has transgressed a Hadd (limit) from the Hudood (limits) of Allah ‘Azza Wa Jalla. As such, no one can prevent the establishment of the Hadd punishment upon him. This is also similarly to another statement of his (peace be upon him): “Whoever’s intercession has prevented a Hadd from the Hudood of Allah has opposed Allah and His command”.
Concerning the statement “Nothing will be accepted from him”, then Hushaim related had heard from Mak’hul, who said: “It refers to Taubah (repentance) and Fidyah (ransom)”. This is preferable to me than the opinion stating that it refers to the obligation and voluntary act. That is due to the statement of Allah (Glorified be He and Most High): “And no compensation will be taken from him” (2:48). Everything that is ransomed with, is its compensation. Regarding the statement: “The Jews shall spend with the believers as long as they are at war”, then this spending is specific to war, stipulating upon them that they assist him against his enemy. We view that he would only make the Jews contribute according to this condition that he stipulated upon them, in terms of spending, if they fight with the Muslims. Otherwise, they would not have had a share in the spoils of war of the Muslims. [End of Quote]
The Sahifa was also related in “Al-Amwal” of Ibn Zanjawaih (2/466/750) via Abu Ubaid:
[Abdullah bin Salih related from Al-Laith, from Uqail, from bin Shihab that he said: It reached me that the Messenger of Allah (peace be upon him) had this document written:
“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.
The Muhajirun of the Quraish are upon their standard practise when dealing with their cases of blood money, responsible among themselves for dealing with their cases of blood money. And they ransom their captives on a reasonable fair basis and according to justice among the believers.
Banu ‘Auf 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-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.
Verily, the believers shall not leave any indebted person from among them without assisting him, 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 an ally) of a believer without the latter’s consent. The believers and God-fearing stand against the one who rebels from among them 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. A believer shall not kill another believer for the sake of a disbeliever. And he will not support a disbeliever against a believer. The believers are allies and protectors of one another to the exclusion of the people.
Whoever from the Jews follows us, receives good treatment and assistance. They are not wronged and support is not provided to others against them.
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, they (i.e. those participating) will follow, one after the other. The God-fearing believers are upon the best and most correct guidance.
No polytheist shall protect a property for Quraysh; nor shall he assist 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 with blood money. The believers stand against him altogether.
It is not permissible for a believer who affirms what is stated in this document or believes in Allah and the last day, to provide assistance or shelter to a criminal. So, whoever helps or shelters such a person, will have the curse and anger of Allah upon him on the Day of Judgement. Nothing will be accepted from him.
Whatever you have differed upon in any matter, then its verdict returns to Allah, Glorified and Exalted be He, and to the Messenger (peace be upon him).
The Jews shall share in the spending with the believers when they are in a state of war.
The Jews of the Banu ‘Awf, their allies and themselves, are an Ummah (collective) from 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 Jusham 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 Al-Aws that applies to the Jews of Banu ‘Awf, except for the one who transgresses (commits injustice), as he will only be hurting himself and his household.
None from among them shall go out [to war] without the permission of Muhammad (peace be upon him). They must support one another against those who make war against the people of this Sahifah (document). Mutual sincerity is demanded and support for the wronged (oppressed).
Al-Madinah shall be an inviolable place for the people of this Sahifah (document). Any occurrence or quarrel between the people of this document, the corruption (or harm) of which is feared, its matter is referred to Allah and to Muhammad, the Prophet (peace be upon him). They must support one another against whoever attacks Yathrib.
If they (the believers) invite the Jews to a Sulh (peace treaty) with an ally of theirs, then they must (also) conclude a truce with that ally. And if they invite us to something similar to that, then it is a right for them upon the believers (that we respond affirmatively), except for the one who makes war against the Deen (religion). And each people take responsibility for their share of the Nafaqah (maintenance expenditure).
The Jews of Al-Aws, their allies and selves, are upon the same as the people of this document, in terms of receiving upright conduct from the people of this document. Banu Shatna are a clan of Jafna.
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.
Verily Allah is (witness) over that which is most truthful and righteous in this Sahifah (document).
The one who exits is safe and secure and the one who remains in Al- Madinah is provided the best safety and security, except for the transgressor and sinful (criminal).
This document is for the one who acts upright and does good” [End of Quote].
The text recorded by Imam Abu Ubaid here conforms to the text of Imam Zanjawaih with the exception of one additional paragraph found in the text of Imam Zanjawaih. It is like it just fell out of Imam Abu Ubaid’s text. There are more than ten differences between the text presented by these two Imams and the text of Ibn Ishaq, which represents the text which is most relied upon in the Seera. It may be that comparing the two texts together in a table is the best manner to make clear this view of ours:
