And whoever patronizes a people without permission of his masters upon him .

And whoever patronizes a people without permission of his masters upon him ... But he said: Allah will never accept from him any disposition or justice (as reported by al-Bukhari). The narrations of Muslim and authors of Sunan give the same meaning of the ones reported by al-Bukhari, while Muslim referred to the two boundaries of al-Madinah, i.e. ‘Ir and Thawr (two mountains).

Al-Hafiz Ibn Hajar, in his comment on hadith of Ali, on the authority of Ibrahim al-Taymi from his father said: The sahifah included whatever is reported, i.e. every narrator was reporting something from it, either due to the situation necessitating mention of it alone, or because some of them could never memorize or hear whatever it contained.

Undoubtedly all that which was reported by them was only conveyed according to the denotation without any abidance by the original words as a whole, the fact entailing the occurrence of differences among the expressions used by them. The narrators couldn’t claim that he has read the traditions for them as a whole, and they have memorized or written them down from him, but rather their words indicate that he used to mention whatever they contained or some of it out of his memory.

Besides, those for whom he read the traditions, have not written them down, but narrated whatever they memorized, including the Prophet’s words and those summing up the meaning. An example for this is the phrase “al-`aql and freeing the captive”, and the word `aql indicates blood-money (diyah) of murder. It is called `aql as it is originally a camel that is tied, i.e. bound by shackles in the courtyard of the murdered man, or his relations deserving it.

His words (teeth of camels) in some narrations give the meaning of the provisions stipulated for the teeth of the camels of blood-money (diyah) or sadaqah (alms) ... etc. Generally speaking, we know no one to have written from Amir al-Mu’minin any text of the Sahifah, nor that he himself to have written it according to the Prophet’s order, as he said in the narration of Qatadah on the authority of Abu Hassan, that he heard something and committed it to writing briefly.

Should we have to comment on this Sahifah which is ascribed to Ali, and the various traditions it contained, that were recorded in hadith books, we want to say that we never have confidence in all the narrations cited in it whoever be their narrators. Sufficient be for us to notice what kind of narrations reported by Ibn Hajar.