以下内容记载于伊本·希沙姆的《先知传记》（《Seera Ibn Hisham》，以"伊本·希沙姆的《先知传记》"之名广为人知）（1/501）：伊本·易司哈格说：

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:

“使者（愿主赐他平安）在穆哈지린（迁士）与安萨尔（辅士）之间写下了一份文书。在其中，他与犹太人订立了和约（穆瓦达阿）与盟约（穆阿哈达），确认了他们信奉自己宗教的权利以及对其财产的权利，并为他们设定了条件，也对他们提出了约束。” Wait, I must correct a rendering error: the Arabic-transliterated terms should be Chinese, and "Muhajirin" should be 穆哈吉林 as is common. Corrected version: “使者ﷺ在穆哈吉林（迁士）与安萨尔（辅士）之间写下了一份文书。在其中，他与犹太人订立了和约（穆瓦达阿）与盟约（穆阿哈达），确认了他们信奉自己宗教的权利以及对其财产的权利，并为他们设定了条件，也对他们提出了约束：”

“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:

以安拉之名，至仁至慈的主。

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

这是穆罕默德ﷺ先生与古莱什和雅斯里卜的穆斯林及信士，以及追随他们、与他们联合并与他们一同奋斗的人之间所立的文书，宣告他们是一个单一的乌玛（民族），排除所有其他人。

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.

古莱什的迁士们依照他们一贯的惯例，负责处理他们之间的血债赔偿事宜，并以合理公正的方式，依据信士之间的正义来赎回他们的俘虏。

The Muhajirun of the Quraish are upon their standard practise responsible for dealing with their cases of blood money among them. And they ransom their captives on a reasonable fair basis and according to justice among the believers.

banu ‘Auf 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu Sa’idah 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu Al-Harith 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu Jusham 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu An-Najjar 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu ‘Amr bin ‘Awf 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu An-Nabit 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。Banu Aws 依照其既有惯例负责处理其血金事务。每一群体将以合理的标准并依据信士之间的公正赎回其俘虏。

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.

真的，信士们不应放任他们中间负债的人不管，应当在赎金或血金方面，以公正合理的方式为他提供帮助。信士不得在未经另一位信士同意的情况下，与该信士的被释奴（即保持忠诚的解放奴隶或门客）结盟。信士们和敬畏真主者必须共同站在反叛者一边，反对那些在信士之间制造不公、罪恶、侵害或腐败的人。即使此人是他们中某人的儿子，众人的手也都要一致对付他。

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.

信士不得为了一个不信道者而杀害另一位信士，也不得帮助不信道者对抗信士。安拉的庇护是一体的，即使最微贱的信士给予的庇护，也适用于所有信士。信士彼此为盟友，互为庇护者，而排斥其他人。

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.

凡追随我们的犹太人，应得到支持与帮助。他们不会受到不公的对待，也不会有人被助力去对付他们。

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

信士的和议是统一的。在为真主而战的过程中，穆斯林不得单独与其他穆斯林媾和，除非双方在公平与正义的基础上达成一致。每一支随我们出征的军队，都将依次跟进。信士们将为在真主之道上流的彼此的血而互相复仇。

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.

敬畏真主的信士们遵循的是最优良、最正确的指引。任何多神教徒都不得保护古莱氏人的财产或人身，也不得为了对抗信士而庇护他们。若有确凿证据证明某人无理杀害了一名信士，则应对他施以同态复仇，除非被杀者的血亲愿意接受赔偿（即血金）。信士们必须共同起来反对他，除了起来反对他之外，他们不得有其他选择。凡信仰本文件所载内容、信仰真主和末日的信士，不得为罪犯提供帮助或庇护。无论谁帮助或庇护他，在复活日，真主的诅咒和愤怒都将降临在他身上，他的任何善功都不会被接受。

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.

你们在任何事情上有分歧，都应当交还给真主，即至尊至大的安拉，以及穆罕默德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).

犹太人在与信士们交战时，应当与信士们一同分担开支。

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

犹太人与Banu ‘Awf部族的盟友及其本人,与信士们共同构成一个乌玛(集体)。犹太人有他们的宗教,信士们有他们的宗教,但违犯不义、犯下罪行者除外,因为他只会伤害他自己和他的家人。Banu An-Najjar的犹太人适用于Banu ‘Awf的犹太人的同样规定。Banu Al-Harith的犹太人适用于Banu ‘Awf的犹太人的同样规定。Banu Sa’idah的犹太人适用于Banu ‘Awf的犹太人的同样规定。Banu Jusham的犹太人适用于Banu ‘Awf的犹太人的同样规定。Banu Al-Aws的犹太人适用于Banu ‘Awf的犹太人的同样规定。Banu Tha’laba的犹太人适用于Banu ‘Awf的犹太人的同样规定,但违犯不义、犯下罪行者除外,因为他只会伤害他自己和他的家人。Jafnah只是Tha‘labah的一支,因此他们与之相同。Banu Ash-Shatna的犹太人同样适用于Banu ‘Awf的犹太人的规定。要求的是良善正直的行为,而非恶劣或犯罪的行为(即《宪章》各方所应如此)。Tha’laba的盟友与他们相同。犹太人的密友或亲近之人,也与他们相同。

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.

他们中无人可以在没有穆罕默德ﷺ许可的情况下出战。但对于所受的伤害，任何人都不得被阻止进行报复。

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.

谁擅自行动(以复仇为名),便是牵连自己和家人,除非是受到不公对待的人。真主接纳最正直的所为。

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.

犹太人必须承担他们自己的开支,并且有权获得诚意与正直的对待,不受恶意行为的侵害。任何人不得对其盟友犯下罪行。必须向受害者(被压迫者)提供支持。在战争状态下,犹太人应与信士们共同分担开支。

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.

耶斯里布应成为本文书（Sahifah）所载之人的神圣不可侵犯之地。邻人如同自身：不得使其受到伤害，也不得对其犯下罪行。 未经其家人同意，不得为任何妇女提供庇护。

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.

本文件各方之间若发生任何争端或纠纷，且其可能造成的败坏或伤害令人担忧，则必须交由安拉（至尊至大）和穆罕默德ﷺ裁决。

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).

安拉是这份文件中最敬畏、最正直之事的见证。

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

不向古莱什人或支持、帮助他们的人提供任何保护。他们必须互相支持，共同对抗任何进攻叶斯里布（雅特里布）的人。

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

如果他们(犹太人)被邀请参与一项和约(Sulh),而信士们正在缔结并遵守这项和约,那么他们就必须缔结并遵守它。如果他们(犹太人)提出类似的建议,那么信士们应当响应,但与那些因宗教(Deen)而发动战争的人除外。每一方都应从自己这边履行其对所负责之人的义务。

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.

犹太人与奥斯部族的盟友及其自身，与本文书的人们一样，享有同等的待遇，即从本文书的人们那里获得纯正而公正的对待。

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.

良好而端正的行为是被要求的，而非恶劣或犯罪的行为（即指《宪章》的各方）。任何人所得的，都只是他自己所作所为的回报。

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.

诚然，真主是这份文书中最真实、最正直之事的见证者。这份文书不庇护任何不义者或罪人（罪犯）。

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).

所谓离开者安全，留守者也安全，指的是在麦地那，除了犯罪作恶、干下罪行的人之外。

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).

真主的确是行善者和敬畏者的庇佑者。穆罕默德是真主的使者ﷺ。”[引文结束]

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].

这与《伊本·希沙姆传》[塔哈·阿卜杜勒·拉乌夫·萨德编辑(2/106)]、阿卜杜斯·萨拉姆·哈伦所著《伊本·希沙姆传节本》(第150页,Shamela电子版)、《红须注释》[贝鲁特阿拉伯遗产复兴出版社第一版](4/171),以及伊玛目伊本·凯西尔的《开端与终结》(3/273)[Hajar版 4/556]中提到的文字完全相同,此外还有无数其他参考文献。

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.

伊本·易司哈格曾从欧斯曼·本·穆罕默德·本·欧斯曼·本·阿赫纳斯·本·沙里格那里以书面形式记录下这些内容。其证据见于拜哈基的《大圣训集》(As-Sunan Al-Kubra)（8/184/16369）所载：“伊本·易司哈格传述，从欧斯曼·本·穆罕默德·本·欧斯曼·本·阿赫纳斯·本·沙里格那里，他说：‘我从欧麦尔·本·哈塔卜（愿安拉喜悦他）的家族中获得了这份文书。它附在欧麦尔写给各地总督的天课文书之后。’”（文书内容如下）：

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):

以真主之名。至仁至慈的真主。这是穆罕默德先知ﷺ为古莱什与叶斯里布的信士和穆斯林，以及追随他们、与他们结盟并与他们一同奋斗的人所立的文书，表明他们是一个单一的乌玛（民族），排斥其他所有人。古莱什的迁士有责任依照信士之间存在的公正与合理原则，支付他们所负责之人的血金，并以合理公平的方式赎回他们的俘虏。奥夫部落有责任支付他们所负责之人的血金。每一群体都将依照公正与合理原则，从信士中赎回他们的俘虏。（随后他以相同的措辞提到哈里斯部落、萨伊代部落、朱沙姆部落、纳贾尔部落、奥夫之子阿姆尔部落、纳比特部落和奥斯部落。）他接着说："信士之中，不得有任何贫困或负债之人，而不以合理公平的方式为其支付赎金或血金。" [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]

我们将在一个独立的章节中讨论这条Isnad（传述链）的真实性。

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

在引述伊本·伊斯哈格所载的《麦地那宪章》原文之后,伊本·赛义德·奈斯在其《圣战、体貌与传记诸学中的历史珍闻》(1/330)中写道:

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):

这就是伊本·伊斯哈格提到此事的方式，伊本·阿比·海赛玛也以完整的isnad（传述系统）记载了它：艾哈迈德·本·贾纳卜·阿布·艾勒-瓦利德传自尔萨·本·尤努斯，尔萨·本·尤努斯传自凯赛尔·本·阿布杜拉·本·阿穆尔·艾勒-穆宰尼，凯赛尔传自他的父亲，他的父亲传自他的祖父，说：“安拉的使者ﷺ在迁士（Muhajirin）与辅士（Ansar）之间写下了一份文书……（然后他继续提及其内容）”。这条传述路线是独立的，与伊本·伊斯哈格的传述路线完全无关。伊本·赛义德·安-纳斯没有引用伊本·阿比·海赛玛的全部原文，而是只满足于伊本·伊斯哈格的文本，这表明两者在措辞上彼此相符，或相当接近。然而，遗憾的是，伊本·阿比·海赛玛的《大历史》（At-Tarikh Al-Kabir）中的那一部分至今仍然缺失。

“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.

此外,《宪章》(Sahifah)的部分条款来自卡西尔·本·阿卜杜拉·本·阿慕尔·本·奥夫·穆扎尼的传述,这些传述经由各自独立的传述路线而来:

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 source citation, so I translate it as given: it contains "As-Sunan Al-Kubra" (a book title) and "Al-Baihaqi" (a person's name), with the reference numbers left as they are. 以下内容出自拜海吉的《大圣训集》（As-Sunan Al-Kubra）（8/106/16809）

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

“Kathir bin Abdullah bin ‘Amr bin ‘Awf”从他的父亲，从他的祖父转述，他说：“以下内容在先知（愿主赐福于他并使他平安）的文书中：”

“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):

“每个群体应当以合理公正的方式，依照正义，从信士中赎回他们的俘虏。诚然，信士不得让他们中间任何贫困或负债的人得不到赎金或血金的支付，应以公平合理的方式进行。”我们得到了这段圣训的传述：阿布·阿卜杜拉·哈菲兹和阿布·伯克尔·卡迪二人都说：阿布·阿拔斯告诉我们，他从穆罕默德·本·叶尔孤白那里得知，穆罕默德·本·伊斯哈格·萨格哈尼从穆阿维叶·本·阿慕尔那里得知，穆阿维叶·本·阿慕尔从阿布·伊斯哈格（法拉兹尹）那里得知，阿布·伊斯哈格从提到此事的卡西尔·本·阿卜杜拉那里得知。

“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.

阿斯玛already? No: 艾斯马仪说，（圣训中）“Mufrah”（贫困/负债者）一词写作带“ح”（哈）的形式，其意为：被债务压得喘不过气的人。 [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]

以下内容记载于《Al-Matalib Al-‘Aliyah Bi Zawa’id Al- Masanid Ath-Thamaniya》(2/2/1442)中:“Abu Bakr 转述自 Hafs bin Ghiyath,后者转述自 Kathir bin Abdullah bin ‘Amr bin ‘Awf,他又转述自其父,其父转述自其祖父(愿真主喜悦他),祖父转述自先知ﷺ,他说:

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:

“负债者（Al-Mufrah）在伊斯兰教中不会被放任不管”，他说的是：“Mufraj”。这是一段弱（Da'if）圣训。其含义是：负债者不会被放任，直到他的债务得到偿还。也有人说：Mufrah一词指债务变得极为沉重的情况。此圣训也有以“ج”（Jeem）记载的版本（即Mufraj而非Mufrah）。 [End of Quote]

“The indebted (Al-Mufrah) is not left in Islam” of he said: “Mufraj”. It is a Da’if (weak) Hadith. The meaning is: The one who has a debt is not left except that it is settled. It is said: That the word Mufrah relates to when a debt has become over burdensome. It (the Hadith) has also been related with a “ميج” (Jeem) (i.e. Mufraj instead of Mufrah)” [End of Quote]

在《Ittihaf Al-Khaira Al-Muhra》（3/378/2933）中，“债务者的债务未还清前不会被放过”这一章记载：“Abu Bakr bin Abi Shaiba 传自 Hafs bin Ghiyath，传自 Kathir bin Abdullah bin ‘Amr bin ‘Awf，传自他的父亲，传自他的祖父，传自先知ﷺ，他说：”

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:

“在伊斯兰教中，负债者（Mufrah）不会被放任不管”，或他说：“Mufraj”。此条传述链（Isnad）因卡西尔·本·阿卜杜拉（Kathir bin Abdullah）而为“Da’if”（弱）。【引文结束】

“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].

以下见于塔巴拉尼的《大辞典》（Al-Mu'jam）（14/435/13512）：“易卜拉欣·本·杜海姆转述其父，其父转述马尔旺·本·穆阿维叶，马尔旺转述卡西尔·本·阿卜杜拉·本·阿姆尔·本·奥夫，卡西尔转述其父，其父转述其祖父，其祖父说：安拉的使者ﷺ说：”

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:

“凡自称隶属于其他人而非其mawaali（即获释奴隶或与之结盟、保持忠诚的人）的，真主将在复活日降下诅咒和愤怒于他。真主不接受他的任何善功。凡杀害非其杀人者的，真主将在复活日降下诅咒和愤怒于他。真主不接受他的任何善功。凡犯罪作恶或庇护罪犯的，真主将在复活日降下诅咒和愤怒于他。真主不接受他的任何善功。”[引文结束]

“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].

I'm ready to translate, but the text itself didn't come through. Please paste the English passage you'd like translated into Simplified Chinese, and I'll render it faithfully, following the rules on ﷺ and (SWT).

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

“伊布拉欣·本·穆迪尔传述，来自伊沙克·本·贾法尔·本·穆罕默德，来自卡西尔·本·阿卜杜拉·本·阿穆尔·本·奥夫，来自他的父亲，来自他的祖父，先知ﷺ写道：”

“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:

“你们对任何事情有所争议，都应当交还给安拉——至尊至大的安拉——以及穆罕默德ﷺ。”[引文结束]

“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].

此外，这段记载还见于阿布·欧拜德·卡西姆·本·赛拉姆（Al-Qasim bin Salam）所著的《财产》（Al-Amwal）（第260-580页），它是通过与前两条路径完全独立的第三条途径传述的。

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:

[叶哈雅·本·阿卜杜拉·本·卡西尔传述，来自阿卜杜拉·本·萨利赫，来自莱斯·本·赛阿德，来自欧盖勒·本·哈立德，来自伊本·沙哈卜，他说：“我听说，安拉的使者ﷺ写下了以下文书：”]

[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:

这是来自穆罕默德ﷺ先知、安拉的使者的一份文件，适用于古莱什的信士与穆斯林、雅特里布的人民，以及追随他们、与他们联合、与他们同住并与他们一同奋斗的人，他们是一个乌玛，不同于其他人。

“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.

古莱什的穆哈吉尔人仍依照他们惯常的做法处理血金事务，彼此之间负责处理各自的血金事宜。他们以合理公正的方式赎回俘虏，并依照信士之间的公正原则行事。

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 'Awf 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu Al-Harith bin Al-Khazraj 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu Sa'idah 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu Jusham 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu An-Najjar 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu 'Amr bin 'Awf 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu An-Nabit 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。 Banu Aws 依照其既定惯例,仍负责处理其血金事务。每一群体都将以合理的方式、依照信士之间的公正原则赎回其战俘。

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.