Khaibar ya kasance yanki mai fadi, mai ƙarfi sosai wajen kariya, cike da katanga da gonaki, yana nesa da Madina kimanin mil 60 zuwa 80 zuwa arewa, yanzu ƙauye ne sananne da yanayi mara daɗi. Bayan Yarjejeniyar Hudaibiyya, babbar ƙungiyar haɗakar uku ta adawa da Musulunci — Quraishawa, gungun Balaraben Najd da Yahudawa — an kawar da ita, saboda haka Annabi ﷺ ya ga lokaci ya dace ya daidaita al'amuransa da sauran sassa biyu — Yahudawa da kabilun Najd — domin zaman lafiya da tsaro su samu gindin zama, Musulmi kuma su sadaukar da lokacinsu da ƙoƙarinsu wajen yaɗa Saƙon Allah da kiran mutane su karɓe shi. Khaibar kanta koyaushe tana zama cibiyar makirci da ƙulle-ƙulle, Yahudawa kuwa koyaushe suna mai da ita tushen tada hankali da ƙarfafa yaƙi, don haka aka ba ta fifiko a cikin jerin abubuwan da bukatun Annabi ﷺ suka tilasta masa. Yahudawan Khaibar sun haɗu da wata tsohuwar yarjejeniya da Ƙungiyar Ƙawance, suka ƙwaɗaitar da Banu Quraiza su aikata cin amana, sun kiyaye hulɗa da Ghatfan da Balaraba, har ma sun shirya yunƙurin kashe Annabi ﷺ. Lalle ma, wahalhalun da ci gaba da faruwa suka sha wahala Musulmi galibi ana danganta su ga Yahudawa. An aika musu da wakilai akai-akai don sasantawa cikin lumana, amma duk a banza. Saboda haka Annabi ﷺ ya yanke shawarar cewa yaƙi ya zama wajibi domin dakile hare-haren su.

Khaibar was a spacious strongly fortified territory, studded with castles and farms, lying at a distance of 60-80 miles north of Madinah, now a village known for its uncongenial climate. After Al-Hudaibiyah Treaty, the major party of the anti-Islam tripartite coalition — Quraish, the bedouin horde of Najd tribes and the Jews — was neutralized, therefore, the Prophet (Peace be upon him) deemed it an appropriate time to settle his affairs with the other two wings — the Jews and the Najd tribes — in order that peace and security could prevail and the Muslims may devote their time and effort in propagating the Message of Allâh and calling people to embrace it. Khaibar itself had always remained a hotbed of intrigue and conspiracy, and the Jews had always constituted it a source of military provocations and war instigation centre, so it was given a top priority on the agenda of the Prophet’s compelling exigencies. The Jews of Khaibar had united by an ancient alliance with the Confederates, triggered Bani Quraiza to practise treachery, maintained contacts with Ghatfan and the Arabians and they even devised an attempt at the Prophet’s life. In fact, the continual afflictions that the Muslims had sustained were primarily attributable to the Jews. Envoys were repeatedly sent to them for peaceful settlement, but all in vain. Consequently the Prophet (Peace be upon him) came to the conclusion that a military campaign was a must in order to forestall their hostilities.

Masu fassarar Alkur'ani mai girma sun ce cin Khaibar yana cikin alkawarin Allah da aka nuna a cikin Maganarsa:

Interpreters of the Noble Qur’ân suggest that capturing Khaibar had been a Divine promise implied in Allâh’s Words:

• "Allah ya yi muku alkawarin ganima mai yawa da za ku kwace, kuma ya hanzarta muku wannan." [48:20].

• “Allâh has promised you abundant spoils that you will capture, and He has hastened for you this.” [48:20].

watau, Yarjejeniyar Zaman Lafiya ta Al-Hudaibiyah da mika wuya ta Khaibar.

i.e., Al-Hudaibiyah Peace Treaty and the surrender of Khaibar.

Munafukai da mutanen da zukatansu suka yi rauni sun ja baya daga shiga tare da Musulmi na gaskiya a yakin Al-Hudaibiyah, don haka sai Allah, Mai Girma, Mai Iko, ya sanya wadannan kalmomi a cikin kunnuwan Manzonsa ﷺ:

The hypocrites and people weak oheart had hung back from joining the true Muslims in Al-Hudaibiyah campaigns, so now Allâh, the All-Mighty inculcated the following words in His Prophet’s ears:

• "Waɗanda suka yi baya za su ce, idan kun tafi neman ganima, 'Ku bar mu mu bi ku.' Suna son canja Maganar Allah. Ka ce: 'Ba za ku bi mu ba; haka Allah ya riga ya faɗa.' Sannan za su ce: 'A'a, kuna hassada a gare mu.' A'a, amma ba su fahimta sai kaɗan."

• “Those who lagged behind will say, when you set forth to take the spoils, ‘Allow us to follow you.’ They want to change Allâh’s Words. Say: ‘You shall not follow us; thus Allâh has said beforehand.’ Then they will say: ‘Nay, you envy us.’ Nay, but they understand not except a little.” [48:15].

Saboda haka, Annabi ﷺ ya gayyaci kawai waɗanda suke shirye su yi yaƙi a cikin hanyar Allah su tafi tare da shi a tafiyarsa zuwa Khaibar. Mutum dubu ɗaya da ɗari huɗu kawai, waɗanda suka yi mubaya'a bayan kiransa.

For this reason, the Prophet (Peace be upon him) invited only those who were willing to fight in the cause of Allâh to accompany him in his march against Khaibar. 1400 men only, who had sworn allegiance in response to his call.

A cikin wannan lokaci, an zaɓi Siba‘ bin ‘Arfatah Al-Ghifari don ya tafiyar da al'amuran Madina. Wani lamari mai muhimmanci kuma abin lura shi ne musulunta Abu Huraira, malamin musulunci mai daraja kuma sahihin mai ruwaito hadisan Annabi ﷺ.

Meanwhile, Siba‘ bin ‘Arfatah Al-Ghifari was chosen to run the affairs of Madinah. Another incident of high significance is noteworthy, namely the Islamization of Abu Huraira, a venerable Muslim scholar and an authentic narrator of the Prophetic traditions.

Munafukan Larabawa sun lura da sabbin manufofin Musulunci, don haka suka fara sanar da Yahudawa game da ayyukan soji da ke tafe. Shugabansu, ‘Abdullahi bin Ubayy, ya aika wakili zuwa ga Yahudawan Khaibar yana gargadin su game da hatsarin da ke kusatowa, yana kuma karfafa musu gwiwa su yi tsayayya da Musulmi domin sun fi su yawa kuma sun fi su kayan yaki. Da Yahudawa suka ji labarin, sai suka aika Kinanah bin Abi Al-Huqaiq da Haudha bin Qais zuwa ga tsoffin abokan kawancensu, kabilar Ghatfan, suna neman taimakon soji, tare da alkawarin ba su rabin amfanin 'ya'yan itatuwan gonakinsu idan suka ci nasara a kan Musulmi.

The hypocrites of Arabia took notice of the fresh Islamic intentions so they began to alert the Jews to the imminent military activities. Their chief, ‘Abdullah bin Ubai delegated an envoy to the Jews of Khaibar warning them against the dangers approaching, and nerving them to resist the Muslims as they outnumbered the latter and were better equipped. On hearing the news the Jews despatched Kinanah bin Abi Al-Huqaiq and Haudha bin Qais to their former allies, the tribe of Ghatfan requesting military assistance, promising to grant them half the yield of the fruit that their farms could yield if they managed to beat the Muslims.

Annabi ﷺ ya yi tafiya ta hanyar Dutsen Isra, sannan ya ci gaba da rundunarsa har ya tsaya a wani kwari da ake kira Ar-Raji‘, inda ya kafa sansani tsakanin Khaibar da Ghatfan, domin ya hana na ƙarshen (Ghatfan) ƙarfafa Yahudawa. Jagororin da ke tare da shi sun kai shi wata mahadar hanya, daga inda hanyoyi uku suka reshe, kowacce da sunanta daban; dukkansu kuma suna kai wa ga inda yake nufi. Ya ƙi bin hanyoyi biyu na farko saboda mummunan sunansu, ya zaɓi ta uku saboda alamomin alheri da take da su.

The Prophet marched by way of Isra Mountain and then went forward with the army till he halted in a valley called Ar-Raji‘, encamping between Khaibar and Ghatfan so as to prevent the latter from reinforcing the Jews. The guides accompanying him led him to an intersection from which branched out three roads with different designations; all leading to his destination. He abstained from following the first two roads on grounds of their ominous designation and chose the third for its propitious indications.

Abin lura shi ne cewa an samu wasu abubuwa masu ban sha'awa a lokacin tafiyar Musulmai zuwa Khaibar; daga cikinsu muna ambaton wadannan:

It is noteworthy that some interesting incidents featured the Muslims’ march towards Khaibar; of which we mention the following:

1. An ruwaito daga Salamah bin Al-Akwa', wanda ya ce: Mun yi tafiya zuwa Khaibar tare da Manzon Allah ﷺ. Mun yi tafiya da dare. Sai wani daga cikin mutane ya ce wa ɗan'uwana 'Amir: Ba za ka karanta mana wasu daga cikin ayoyinka ba, 'Amir? Sai ya fara rera waƙoƙinsa don ya ƙarfafa raƙuman, yana cewa:

1. It has been narrated on the authority of Salamah bin Al-Akwa‘, who said: We marched upon Khaibar with the Messenger of Allâh (Peace be upon him). We journeyed during the night. One of the men said to my brother ‘Amir: Won’t you recite to us some of your verses, ‘Amir? So he began to chant his verses to urge the camels, reciting:

Ya Allah, da ba don Ka shiryar da mu ba.

• O Allâh, if You had not guided us.

Da ba mu kasance cikin shiriya ba, ko kuma mu yi sadaka, ko mu yi salla.

We would have neither been guided rightly nor practised charity, nor offered prayers.

Muna so mu sadaukar da rayukanmu dominka; don haka ka gafarta mana kurakuranmu.

We wish to lay down our lives for You; so forgive You our lapses,.

Kuma ka sa mu tsaya dakan-dakan idan mun haɗu da (abokan gābanmu).

And keep us steadfast when we encounter (our enemies).

Ka ba mu kwanciyar hankali da natsuwa.

Bestow upon us peace and tranquility,.

Ga shi, sa'ad da suka roƙe mu da kira don taimako.

Behold, when with a cry they called upon us to help.

Manzon Allah ﷺ ya ce: "Wane ne wannan direban (raƙuman)?" Suka ce: "'Amir ne." Ya ce: "Allah ya yi masa rahama." Wani mutum ya ce: "Shahada tana tabbata gare shi; Ya Manzon Allah, da ma ka bar mu mu amfana da rayuwarsa." Sahabban Annabi ﷺ sun riga sun sani cewa ba zai taba rokon rahamar Allah ga wani makusancin Sahabi ba sai dai don ya keɓe shi da shahada.

The Messenger of Allâh (Peace be upon him) said: “Who is this driver (of the camels)?” They said: “It is ‘Amir.” He said: “Allâh will show mercy to him.” A man said: “Martyrdom is reserved for him; O Messenger of Allâh, would that you had allowed us to benefit ourselves from his life.” The Prophet’s Companions had already known that he would never invoke Allâh’s mercy upon a close Companion but to single him out for martyrdom.

2. A yayin da suke sauka cikin wani kwari, Musulmai suka fara girmama Girman Allah, suna ihu da ƙarfin muryarsu: "Allah Mai girma ne, Allah Mai girma ne, babu abin bautawa da gaskiya sai Allah." Manzon Allah ﷺ ya roƙe su da su rage muryarsu, yana cewa: "Wanda kuke kira ba ya nesa, kuma ba kurma ba ne; Yana kusa da ku, Mai ji (Mai ji sosai)."

2. On their way down a valley, the Muslims began to entertain Allâh’s Greatness: shouting at the top of their voices: “Allâh is Great, Allâh is Great, there is no god but Allâh.” The Prophet (Peace be upon him) asked them to lower down their voices saying: “The One you are invoking is neither absent nor deaf; He is close to you, All-hearing.”.

3. A wani wuri mai suna As-Sahba’, ba nisa da Khaibar ba, Manzon Allah ﷺ ya yi sallar la’asar, sannan ya kira sahabbansa su kawo duk abin da suke da shi na abinci. Abin da suka kawo bai isa ya kosar da su duka ba. Manzon Allah ﷺ ya riƙe shi da hannunsa, sai ya ƙaru nan take, don haka duk suka ci har suka ƙoshi. Jim kaɗan bayan haka, shi da sauran suka wanke bakunansu, suka yi sallar magariba ba tare da alwala ba; ya kuma yi haka a sallar isha’i.

3. In a spot called As-Sahba’, not far from Khaibar, the Prophet (Peace be upon him) observed the afternoon prayer, then he called his Companions to have whatever food provisions they had. What they brought was too scanty to satisfy them all. The Prophet took it by his hand and it immediately grew in quantity, so they all ate to their fill. Shortly afterward, he and the others, rinsed their mouths and performed the evening prayer without ablution; he did the same for the night prayer.

Washegari da safe, a lokacin fitowar rana, Musulmi suka ci karo da Yahudawa yayin da suka fito zuwa ayyukansu da gatarai, da felu, da igiyoyi, suna korar shanunsu. Sai suka fara ihu cikin mamaki: "Muhammadu ya zo tare da rundunarsa!" Manzon Allah ﷺ ya ce: "Allah Mai girma ne, Khaibar za ta fuskanci hallaka. Ku duba! Idan muka sauka a tsakiyar garin, zai zama mummunan rana ga waɗanda aka gargaɗa (amma ba su kula ba)."

The following morning, at sunrise, the Muslims encountered the Jews when they had come out about their jobs with their axes, spades and strings driving their cattle along. They began to shout in surprise: “Muhammad has come along with his force!” The Messenger of Allâh (Peace be upon him) said: “Allâh is Great, Khaibar shall face destruction. Behold! When we descend in the city centre, it will be a bad day for those who have been warned (but have not taken heed).”.

Don sansani, Annabi ﷺ ya zaɓi wani fili da ya ga ya dace ya zama hedikwatar rundunarsa. Sai dai wani jarumin mayaƙinsa mai suna Hubab bin Al-Mundhir ya ba da shawarar cewa, saboda buƙatun yaƙi da kuma domin samar da mafi girman kayayyakin aiki na sufuri da abinci, su koma wani wuri daban. Lokacin da suka kusanci kewayen Khaibar, Annabi ﷺ ya umarci sojojinsa su tsaya, sannan ya fara roƙon Ubangijinsa yana cewa: “Ya Allah! Ubangijin sammai bakwai da abin da suke ɓoye a ƙasansu, Ubangijin ƙasashe bakwai da abin da ke cikin cikinsu, Ubangijin shaiɗanu da duk waɗanda suka ɓata; muna roƙonka ka ba mu alheri na wannan ƙauye (Khaibar), alherin mazauna cikinsa, da alherin da ke cikinsa. Muna neman tsarinka daga sharrin wannan ƙauye, sharrin mazauna cikinsa, da sharrin da ke cikinsa.” Sa'an nan ya umarta, “Yanzu ku yi tafiya (zuwa ƙauyen) da sunan Allah.”

For encampment, the Prophet (Peace be upon him) had chosen a certain plot of land he deemed suitable to serve as the headquarters of his army. However, a veteran fighter of his called Hubab bin Al-Mundhir suggested that they, under the exigencies of war requirements and for the sake of providing maximum logistic facilities, shift to another place. On approaching the vicinity of Khaibar, the Prophet ordered his troops to halt, and began to invoke his Lord saying: “O Allâh! Lord of the seven heavens and what they harbour beneath, Lord of the seven earths and what lies in their wombs, Lord of devils and whomsoever they have led astray; we beseech You to grant us the good of this village (Khaibar), the good of its inhabitants and the good that lies in it. We seek refuge with You from the evil of this village, the evil of its inhabitants, and the evil that lies in it.” Then he ordered, “Now march (towards the village) in the Name of Allâh.”.

"Tuta", Manzon Allah ﷺ ya bayyana, za a ba ta wani mutum wanda yake son Allah da ManzonSa, kuma su (Allah da ManzonSa) suna son sa." Dukkan Musulmai sun fito da safiyar gobe suna fatan samun girmar ɗaukar tutar. Manzon Allah ﷺ ya kira ‘Ali bin Abi Talib, wanda idanunsa suke ciwo, ya ba shi tutar. ‘Ali kuwa ya yi alkawarin cewa zai yi yaƙi da abokan gāba har sai sun karɓi Musulunci. Manzon Allah ﷺ ya amsa masa yana cewa: "Ka yi sannu a hankali, ka kira su su karɓi Musulunci, ka sanar da su abubuwan da suka wajaba a kansu ga Allah. Ina rantsuwa da Allah cewa idan mutum ɗaya kawai ya shiryu ta hanyar misalinka, hakan zai fi duk raƙuma mafi kyau a gare mu."

“The banner”, the Prophet (Peace be upon him) declared “would be entrusted to a man who loves Allâh and His Messenger and they (Allâh and His Messenger) love him.” All the Muslims came forward in the following morning hoping to be granted the honour of carrying the banner. The Prophet (Peace be upon him) called for ‘Ali bin Abi Talib whose eyes used to hurt, and handed it to him. ‘Ali, on his part, pledged he would fight the enemies until they embraced Islam. The Prophet (Peace be upon him) answered him saying: “Take things easy and invite them to accept Islam and brief them on their duties towards Allâh. I swear by Allâh that if only one should be guided through your example, that would surely outweigh the best of our camels.”.

Ana iya cewa an raba Khaibar zuwa sassa biyu, inda sashe na farko ke ɗauke da katanga biyar: Na‘im, As-Sa‘b bin Mu‘adh, katangar Az-Zubair, katangar ’Abi, da An-Nizar a Ash-Shiqq; sashe na biyu kuwa yana da katanga uku: Al-Qamus, Al-Wateeh da As-Salalim.

Khaibar, it seems, was split into two parts with five forts in the first: Na‘im, As-Sa‘b bin Mu‘adh, the castle of Az-Zubair, ’Abi Castle, and An-Nizar in Ash-Shiqq; three others were in part two: Al-Qamus, Al-Wateeh and As-Salalim.

Annabi (ﷺ) ya fara yaƙin ta hanyar kwace ƙananan sansanoni ɗaya bayan ɗaya. Sansanin farko da zai kai hari shi ne Na‘im, layin tsaro na farko mai matsayi mai ƙarfi na dabaru. Marhab, shugaban sansanin, ya gayyaci ‘Amr bin Al-Akwa‘ zuwa yaƙi da shi, shi kuma ya amsa. Sa'ad da ‘Amr ya bugi Bayahudan, takobinsa ya koma baya ya raunata gwiwarsa, sai ya mutu sakamakon wannan rauni. Annabi (ﷺ) ya ce daga baya: “Yana da lada biyu a Lahira.” Ya nuna haka ta hanyar haɗa yatsu biyu nasa. ‘Ali bin Abi Talib ya ɗauki nauyin yin yaƙi da Marhab, kuma ya yi nasarar kashe shi. Yasir, ɗan’uwan Marhab, sai ya bayyana yana ƙalubalantar Musulmai zuwa yaƙi. Az-Zubair ya iya fuskantarsa, ya kashe shi nan take. Sai yaƙi na gaske ya barke, ya ci gaba na ‘yan kwanaki. Yahudawa sun nuna jaruntaka kuma sun tabbatar da cewa sun fi ƙarfi har ma ga hare-haren da tsoffin sojojin Musulunci suka sha yi akai-akai. Duk da haka, daga baya sun fahimci cewa tsayin daka ba shi da amfani, sai suka fara barin matsayinsu a An-Na‘im suka shiga cikin katangar As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari ne ya jagoranci harin kan katangar As-Sa‘b, ya kewaye ta na kwana uku, bayan haka Musulmai suka kutsa ciki, suka samu ganima mai yawa, da kayan abinci da abinci a cikinta. Wannan nasara ta zo ne bayan addu'ar Annabi (ﷺ) ga Allah ya taimaki Banu Aslam a yunƙurinsu marar hutawa da jarumtaka na kwace wannan katanga.

The Prophet (Peace be upon him) began the campaign by reducing the minor strongholds one after the other. The first fort he was to attack was Na‘im, the first defence line with a formidable strategic position. Marhab, the leader of the fort, invited ‘Amr bin Al-Akwa‘ to meet him in combat and the latter responded; when ‘Amr struck the Jew, his sword recoiled and wounded his knee, and he died of that wound. The Prophet (Peace be upon him) later said: “For him (‘Amir) there is a double reward in the Hereafter.” He indicated this by putting two of his fingers together. ‘Ali bin Abi Talib then undertook to meet Marhab in combat, and managed to kill him. Yasir, Marhab’s brother, then turned up challenging the Muslims to a fight. Az-Zubair was equal to it and killed him on the spot. Real fighting then broke out and lasted for a few days. The Jews showed courage and proved to be too formidable even to the repeated rushes of the veteran soldiers of Islam. However, they later realized the futility of resistance and began to abandon their positions in An-Na‘im and infiltrate into the fortress of As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari led the attack on As-Sa‘b fortress and laid siege to it for three days after which the Muslims stormed it with a lot of booty, provisions and food to fall to their lot therein. This victory came in the wake of the Prophet’s (Peace be upon him) invocation to Allâh to help Banu Aslam in their relentless and daring attempts to capture that fort.

A lokacin gudanar da ayyukan yaƙi, yunwa mai tsanani ta sami Musulmai. Sai suka kunna wuta, suka yanka jakunan gida suka dafa su. Lokacin da Annabi ﷺ ya tambaya game da wutar da girkin, sai ya umarce su da su zubar da naman, su wanke tukunyar girki, kuma ya hana cin irin wannan nama.

Lokacin da Annabi ﷺ, tare da rundunarsa, ya ƙaura zuwa wannan yanki na Khaibar, Al-Katiba, ya kewaye shi da yaƙi mai tsanani na kwana goma sha huɗu, yayin da Yahudawa suka rufe kansu a cikin katanga-katangarsu. Lokacin da zai yi amfani da manyan itatuwan tunkuɗa katanga, Yahudawa suka fahimci cewa za su halaka, saboda haka, suka nemi yarjejeniyar zaman lafiya da za a iya tattaunawa a kanta.

When the Prophet (Peace be upon him), along with his army, moved to this part of Khaibar, Al-Katiba, he laid a heavy siege to it for fourteen days with the Jews barricading themselves inside their forts. When he was about to use the rams, the Jews realized that they would perish, therefore, they asked for a negotiable peace treaty.

Wannan wani batu ne mai cike da cece-kuce a cikin wannan mahallin. Shin wannan sashe na Khaibar (mai garu uku) an ci shi da karfi? Ibn Ishaq ya bayyana sarai cewa an ci garun Al-Qamus da karfi. Al-Waqidi kuwa, ya tabbatar da cewa an karbi garu ukun ta hanyar sulhu, kuma an yi amfani da karfi, idan an yi, ne kawai domin a mika garun ga Musulmi; sauran garu biyun sun mika ba tare da yaki ba.

There is one controversial point in this context. Was this part of Khaibar (with its three forts) conquered by force? Ibn Ishaq clearly stated that Al-Qamus fort was conquered by force. Al-Waqidi, on the other hand, maintained that the three forts were taken through peace negotiations, and force, if any, was resorted to only to hand the fort over to the Muslims; the two other forts surrendered without fighting.

An aka aika Ibn Abi Al-Huqaiq zuwa ga Manzon Allah ﷺ don yin shawara a kan yarjejeniyar mika wuya. Annabi ﷺ ya amince ya kare rayukansu a kan sharadin cewa za su fice daga Khaibar da filayen da ke kewaye da ita, suna barin duk zinariya da azurfar da suke da ita. Sai dai ya sanya sharadi cewa zai janye daga alkawarinsa idan sun boye wani abu. Jim kadan bayan haka, an mika katangun ga Musulmi, aka kuma mayar da dukkan Khaibar karkashin mulkin Musulunci.

Ibn Abi Al-Huqaiq was despatched to the Messenger of Allâh (Peace be upon him) to negotiate the surrender treaty. The Prophet (Peace be upon him) agreed to spare their lives on condition they evacuate Khaibar and the adjacent land, leaving whatever gold and silver they had in their possession. However, he stipulated that he would disavow any commitment if they concealed anything. Shortly afterwards, the forts were handed over to the Muslims and all Khaibar was reduced and brought under the sway of Islam.

Duk da wannan yarjejeniya, 'ya'yan Abi Al-Huqaiq biyu sun ɓoye jakar fata cike da duwatsu masu daraja da kuɗi na Huyai bin Al-Akhtab, wanda ya ɗauka tare da shi lokacin da aka kori Banu Nadir. Kinanah bin Ar-Rabi‘, wanda ya ɓoye miski a wani wuri, ya tsaya cikin taurin kai wajen musantawa, sai aka kashe shi lokacin da aka gano miskin aka tabbatar da cin amanarsa. An kashe 'ya'yan Abi Al-Huqaiq biyu saboda karya alkawari, sannan aka kama Safiyyah, 'yar Huyai, a matsayin bauta.

This treaty notwithstanding, Abi Al-Huqaiq’s two sons concealed a leather bag full of jewels, and money belonging to Huyai bin Al-Akhtab, who carried it with him when Banu Nadir had been banished. Kinanah bin Ar-Rabi‘, who had hidden the musk somewhere, was obdurate in his denial and so he was killed when the musk was discovered and his dishonesty was proven. Abi Al-Huqaiq’s two sons were killed in recompense for breaching the covenant, and Safiyah, Huyai’s daughter was taken as a captive.

Bisa ga yarjejeniyar da aka riga aka cimma, Yahudawa za su wajaba su bar Khaibar, amma suna cike da damuwa su ci gaba da noma ƙasa mai albarka da gonar lambu mai kyau wadda Khaibar ta shahara da ita. Saboda haka, sai suka je wurin Annabi ﷺ da roƙon a bar su su noma filayensu, kuma za su bai wa Musulmi rabin amfanin gona. Muhammad ﷺ ya yi alheri ya amince da roƙonsu.

In accordance with the agreement already concluded, the Jews would be obliged to evacuate Khaibar, but they were anxious to keep on cultivating the rich soil and fine orchard for which Khaibar was famous. They, therefore, approached the Prophet (Peace be upon him) with the request that they be allowed to cultivate their lands and they would give half of the produce to the Muslims. Muhammad (Peace be upon him) was kind enough to accede to their request.

Rasūl (ﷺ) ya raba ƙasar Khaibar gida biyu: rabi ɗaya don samar da abinci da za a ajiye domin duk wata masifa da ba zato ba tsammani zata iya faɗawa Musulmi, da kuma domin karɓar baƙi na ƙasashen waje waɗanda suka fara yawan zuwa Madinah; rabi na biyu kuma zai tafi ga Musulmin da suka halarci taron Al-Hudaibiyah, ko suna nan ko basa nan. Jimillar hannun jari ta kai 36, daga cikinsu aka bai wa mutanen da aka ambata a sama 18. Rundunar ta ƙunshi mutum 1400, daga cikinsu akwai mahayan doki 200. Mahayin doki yana samun hannun jari 3, mai tafiya a ƙafa kuma yana samun ɗaya. Ganimar da aka samu a Khaibar ta yi yawa har Ibn ‘Umar ya ce: “Ba mu taɓa cin abinci har ƙoshi ba sai bayan mun ci Khaibar.” An ruwaito cewa ‘Aishah (Allah ya yarda da ita) ta ce: “Yanzu mun iya cin dabino har ƙoshi.”

The Messenger (Peace be upon him) divided the land of Khaibar into two: one half to provide the food to be stored in case of any accidental calamity that might befall the Muslims, and for entertaining the foreign delegates who started to frequent Madinah a lot; the other half would go to the Muslims who had witnessed Al-Hudaibiyah event whether present or absent. The total number of shares came to 36, of which 18 were given to the people above-mentioned. The army consisted of 1400 men of whom were 200 horsemen. The horseman was allotted 3 shares and the footman one. The spoils taken at Khaibar were so great that Ibn ‘Umar said: “We never ate our fill until we had conquered Khaibar.” ‘Aishah (May Allah be pleased with her) is narrated to have said: “Now we can eat our fill of dates.”.

Bayan dawowarsu zuwa Madina, Muhajirai sun iya mayar wa Ansar na Madina duk kyautukan da suka karɓa. Duk wannan wadatar ta zo ne bayan fatattakar Khaibar da kuma manyan amfanin tattalin arziki da Musulmi suka fara girba.

On their return to Madinah, the Emigrants were able to return to the Helpers of Madinah all the gifts they had received. All of this affluence came after the conquest of Khaibar and the great economic benefits that the Muslims began to reap.