Khaibar ilikuwa eneo pana lenye ngome imara sana, lililojaa ngome na mashamba, likiwa umbali wa maili 60-80 kaskazini mwa Madina; sasa ni kijiji kinachojulikana kwa hali yake ya hewa isiyofaa. Baada ya Mkataba wa Al-Hudaibiyah, kundi kubwa la muungano wa maadui watatu wa Uislamu, yaani Quraish, kundi la Waarabu wa jangwani kutoka kabila za Najd, na Mayahudi, lilidhoofishwa. Kwa hiyo Mtume ﷺ aliona wakati umefaa kumaliza mambo yake na pande nyingine mbili, yaani Mayahudi na kabila za Najd, ili amani na usalama vitawale na Waislamu waweze kutumia muda wao na juhudi zao kueneza Ujumbe wa Allah na kuwaita watu wauitikie. Khaibar yenyewe daima ilikuwa kitovu cha njama na hila, na Mayahudi daima waliifanya kuwa chanzo cha uchochezi wa kijeshi na kituo cha kuchochea vita, kwa hiyo ilipewa kipaumbele cha juu katika orodha ya mahitaji ya dharura ya Mtume ﷺ. Mayahudi wa Khaibar walikuwa wameungana kwa muungano wa zamani na washirika waliokuwa na mapatano, wakawachochea Bani Quraiza wafanye hiana, wakadumisha mawasiliano na Ghatfan na Waarabu wengine, na hata wakajaribu kumuua Mtume ﷺ. Kwa kweli, mateso ya mara kwa mara ambayo Waislamu walivumilia yalitokana zaidi na Mayahudi. Wajumbe walitumwa kwao mara kwa mara kwa ajili ya suluhu ya amani, lakini yote hayakuzaa matunda. Hivyo Mtume ﷺ alifikia hitimisho kwamba kampeni ya kijeshi ilikuwa ni lazima ili kuzuia uadui wao.

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.

Wafasiri wa Qur'ani Tukufu wanapendekeza kuwa kuteka Khaibar kulikuwa ni ahadi ya Mwenyezi Mungu iliyodokezwa katika Maneno yake:

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

“Mwenyezi Mungu amekuahidini nyara nyingi mtakazozichukua, na amekuharakishieni hii.” [48:20].

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

yaani, Mkataba wa Amani wa Al-Hudaibiyah na kusalimu amri kwa Khaibar.

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

Wanafiki na watu wenye nyoyo dhaifu walikuwa wamejiepusha kujiunga na Waislamu wa kweli katika safari za Al-Hudaibiyah, kwa hiyo sasa Allah, Mwenye Nguvu Zote, akamtia katika masikio ya Mtume wake ﷺ maneno yafuatayo:

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:

• “Wale waliobaki nyuma watasema, mtakapoondoka kwenda kuchukua ngawira: ‘Tuacheni tuwafuate.’ Wanataka kubadilisha Maneno ya Allaah. Sema: ‘Hamtatufuata; hivyo ndivyo Allaah alivyosema kabla.’ Kisha watasema: ‘Bali mnatuonea wivu.’ Bali hawafahamu isipokuwa kidogo.” [48:15].

• “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].

Kwa sababu hiyo, Mtume ﷺ aliwaalika tu wale waliokuwa tayari kupigana katika njia ya Allah kuambatana naye katika safari yake ya kuelekea Khaibar. Walikuwa wanaume 1400 tu, ambao walikuwa wameapa utii kwa kuitikia wito wake.

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.

Wakati huo huo, Siba‘ bin ‘Arfatah Al-Ghifari alichaguliwa kusimamia mambo ya Madinah. Tukio jingine lenye umuhimu mkubwa linastahili kutajwa, nalo ni Uislamu wa Abu Huraira, mwanachuoni mashuhuri wa Kiislamu na msimulizi mwaminifu wa Hadithi za Mtume 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.

Munafiki wa Arabia walipoona nia mpya ya Kiislamu, basi wakaanza kuwaonya Mayahudi kuhusu shughuli za kijeshi zilizokuwa karibu kutokea. Kiongozi wao, ‘Abdullah bin Ubai, alimtuma mjumbe kwa Mayahudi wa Khaibar kuwaonya juu ya hatari inayokaribia, akiwahimiza wapinge Waislamu kwa kuwa wao walikuwa wengi kuliko Waislamu na walikuwa na silaha bora zaidi. Mayahudi walipopokea habari hizo, walimtuma Kinanah bin Abi Al-Huqaiq na Haudha bin Qais kwa washirika wao wa zamani, kabila la Ghatfan, wakiomba msaada wa kijeshi, wakiahidi kuwapa nusu ya mavuno ya matunda ambayo mashamba yao yangeweza kuzalisha endapo wangefanikiwa kuwashinda Waislamu.

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.

Mtume ﷺ alisafiri kupitia Mlima wa Isra kisha akaendelea mbele na jeshi hadi alipofika na kusimama katika bonde liitwalo Ar-Raji‘, akipiga kambi kati ya Khaibar na Ghatfan ili kuzuia Ghatfan wasiwasaidie Mayahudi. Waongozaji waliokuwa pamoja naye walimwongoza hadi kwenye njia panda ambayo ilikuwa na barabara tatu zenye majina tofauti; zote zikielekea kwenye lengo lake. Alijiepusha kufuata barabara mbili za kwanza kwa sababu ya majina yake yenye kuashiria mkosi, na akachagua ya tatu kwa sababu ya dalili zake za kheri.

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.

Ni jambo la kustaajabisha kwamba kulikuwepo matukio ya kuvutia yaliyojitokeza katika safari ya Waislamu kuelekea Khaibar; miongoni mwake tunataja yafuatayo:

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

1. Imepokewa kutoka kwa Salamah bin Al-Akwa‘, aliyesema: Tulisafiri kuelekea Khaibar pamoja na Mtume wa Allah ﷺ. Tulisafiri usiku. Mmoja wa watu alimwambia kaka yangu ‘Amir: Je, hutatusomea baadhi ya mashairi yako, ‘Amir? Basi akaanza kuimba mashairi yake ili kuwahimiza ngamia, akisema:

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:

Ewe Allah, lau Wewe haukutuongoza sisi.

• O Allâh, if You had not guided us.

Tusingeongozwa kwa usahihi, wala tusingetoa sadaka, wala tusingeswali.

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

Tunataka kutoa maisha yetu kwa ajili Yako; basi tusamehe makosa yetu.

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

Na tuthibitishe mioyo yetu tunapokutana (na maadui zetu).

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

Tujalie amani na utulivu,

Bestow upon us peace and tranquility,.

Tazama, walipomwomba msaada kwa kilio.

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

Mjumbe wa Allah ﷺ alisema: "Huyu ni nani anayeendesha (ngamia)?" Wakasema: "Ni 'Aamir." Akasema: "Allah amrehemu." Mtu mmoja akasema: "Shahada imeandikiwa yeye; Ee Mjumbe wa Allah, laiti ungeturuhusu tufaidike kwa uhai wake." Masahaba wa Nabii ﷺ walikuwa tayari wanajua kwamba yeye ﷺ hangemwombea rehema Allah mwandamani wa karibu isipokuwa kumtenga kwa ajili ya 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. Walipokuwa wakishuka bondeni, Waislamu walianza kumtukuza Allah kwa kupaza sauti zao kwa nguvu: "Allah ni Mkubwa, Allah ni Mkubwa, hakuna mungu isipokuwa Allah." Mtume ﷺ aliwaomba washushe sauti zao akisema: "Yule mnayemwomba hayupo mbali wala si kiziwi; yuko karibu nanyi, ni Msikizi."

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. Katika sehemu iitwayo As-Sahba’, isiyo mbali na Khaibar, Mtume ﷺ alisali sala ya alasiri, kisha akawaita Maswahaba wake walete chakula chochote walichokuwa nacho. Walicholeta kilikuwa kidogo mno kiasi cha kuwatosheleza wote. Mtume ﷺ akakichukua kwa mkono wake, na mara kikaongezeka kwa wingi, hivyo wote wakala hadi wakashiba. Muda mfupi baadaye, yeye na wengine walisuuza vinywa vyao na kusali sala ya magharibi bila kutawadha; akafanya hivyo hivyo kwa sala ya usiku.

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.

Asubuhi iliyofuata, wakati wa kuchomoza kwa jua, Waislamu walikutana na Mayahudi walipokuwa wametoka kwenda kazini wakiwa na shoka, majembe na kamba, wakiwasukuma ng'ombe wao mbele yao. Wakaanza kupiga kelele kwa mshangao: "Muhammad amekuja pamoja na jeshi lake!" Mjumbe wa Allah ﷺ alisema: "Allah ni Mkuu, Khaibar itaangamia. Tazama! Tutakapoingia katikati ya mji, itakuwa siku mbaya kwa wale ambao wameonywa (lakini hawakuzingatia)."

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).”.

Kwa ajili ya kupiga kambi, Mtume ﷺ alikuwa amechagua eneo fulani la ardhi aliloliona kuwa linafaa kuwa makao makuu ya jeshi lake. Hata hivyo, mpiganaji mzoefu wa Mtume ﷺ aitwaye Hubab bin Al-Mundhir alipendekeza kwamba, kutokana na mahitaji ya vita na kwa lengo la kutoa huduma bora zaidi za kimaandalizi, wahamie mahali pengine. Walipokaribia eneo la Khaibar, Mtume ﷺ aliwaamuru wanajeshi wake wasimame, kisha akaanza kumwomba Mola wake akisema: “Ee Allah! Mola wa mbingu saba na vile vilivyomo chini yake, Mola wa ardhi saba na vile vilivyomo tumboni mwake, Mola wa mashetani na wale wote waliowapotosha; tunakuomba utupe wema wa kijiji hiki (Khaibar), wema wa wakazi wake, na wema uliomo ndani yake. Tunajikinga kwako dhidi ya uovu wa kijiji hiki, uovu wa wakazi wake, na uovu uliomo ndani yake.” Kisha akaamuru, “Sasa songeni (kuelekea kijijini) kwa jina la 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.”.

“Bendera”, Mtume ﷺ alitangaza, “itakabidhiwa mtu anayempenda Allah na Mtume Wake, nao (Allah na Mtume Wake) wanampenda.” Waislamu wote walijitokeza asubuhi iliyofuata wakitumaini kupata heshima ya kubeba bendera. Mtume ﷺ alimwita ‘Ali bin Abi Talib, ambaye macho yake yalikuwa yakimuuma, akamkabidhi bendera. ‘Ali, kwa upande wake, aliahidi kwamba atapigana na maadui mpaka wakubali Uislamu. Mtume ﷺ alimjibu akisema: “Tulia, uwaite wakubali Uislamu, na uwaelezee wajibu wao kwa Allah. Naapa kwa Allah kwamba ikiwa mtu mmoja tu ataongozwa kupitia kwako, hilo litakuwa bora kuliko ngamia bora zaidi kati ya zetu.”

“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.”.

Inaonekana kwamba Khaibar iligawanywa katika sehemu mbili, na ngome tano zilikuwa katika sehemu ya kwanza: Na‘im, As-Sa‘b bin Mu‘adh, ngome ya Az-Zubair, ngome ya ’Abi, na An-Nizar katika Ash-Shiqq; ngome nyingine tatu zilikuwa katika sehemu ya pili: Al-Qamus, Al-Wateeh na 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.

Mtume ﷺ alianza kampeni kwa kuzishinda kwa mpangilio ngome ndogo moja baada ya nyingine. Ngome ya kwanza aliyopaswa kuishambulia ilikuwa Na‘im, mstari wa kwanza wa ulinzi wenye nafasi kubwa ya kimkakati. Marhab, kiongozi wa ngome hiyo, alimwalika ‘Amr bin Al-Akwa‘ apigane naye kwa mapambano, naye akakubali. ‘Amr alipompiga Myahudi huyo, upanga wake ulirudi nyuma na kumjeruhi goti, naye akafariki kutokana na jeraha hilo. Mtume ﷺ baadaye alisema: “Kwake (‘Amir) kuna thawabu mara mbili Akhera.” Alionyesha hilo kwa kukunja vidole vyake viwili pamoja. Kisha ‘Ali bin Abi Talib alijitolea kupigana na Marhab, na akafanikiwa kumuua. Kisha Yasir, ndugu yake Marhab, akajitokeza akiwapa changamoto Waislamu wapigane naye. Az-Zubair alikuwa sawa naye, akamuua papo hapo. Mapigano makali yalizuka kisha yakaendelea kwa siku kadhaa. Mayahudi walionyesha ujasiri na kuthibitika kuwa wenye nguvu kiasi cha kuwazidi hata mashambulizi ya mara kwa mara ya askari wazoefu wa Uislamu. Hata hivyo, baadaye walitambua kwamba kupinga hakuna faida, wakaanza kuziacha nafasi zao huko An-Na‘im na kujipenyeza kuingia katika ngome ya As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari aliongoza shambulio dhidi ya ngome ya As-Sa‘b na kuizingira kwa siku tatu, baada ya hapo Waislamu wakaivamia kwa nguvu, wakapata nyara nyingi, vyakula na chakula ndani yake kilichowaangukia. Ushindi huu ulikuja baada ya dua ya Mtume ﷺ kwa Allah amsaidie Banu Aslam katika juhudi zao zisizokoma na za kishujaa za kuiteka ngome hiyo.

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.

Mtume ﷺ alipoondoka pamoja na jeshi lake kuelekea sehemu hii ya Khaibar, Al-Katiba, alilizingira kwa nguvu kwa siku kumi na nne huku Mayahudi wakijifungia ndani ya ngome zao. Mtume ﷺ alipokuwa karibu kutumia mitambo ya kugonga kuta, Mayahudi walitambua kwamba wangeangamia, kwa hiyo wakaomba mkataba wa amani unaoweza kujadiliwa.

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.

Hapa kuna jambo lenye utata katika muktadha huu. Je, sehemu hii ya Khaibar (yenye ngome zake tatu) ilitekwa kwa nguvu? Ibn Ishaq ameeleza wazi kwamba ngome ya Al-Qamus ilitekwa kwa nguvu. Al-Waqidi, kwa upande mwingine, alishikilia kwamba ngome zote tatu zilichukuliwa kupitia mazungumzo ya amani, na nguvu, ikiwa ilitumika, ilitumika tu ili ngome ikabidhiwe kwa Waislamu; ngome nyingine mbili zilijisalimisha bila mapigano.

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.

Ibn Abi Al-Huqaiq alitumwa kwa Mjumbe wa Allah ﷺ ili kujadiliana kuhusu mkataba wa kujisalimisha. Nabii ﷺ alikubali kuwaacha hai kwa sharti kwamba waondoke Khaibar na ardhi iliyo karibu nayo, wakiacha dhahabu na fedha yoyote waliyokuwa nayo. Hata hivyo, alishurutisha kwamba atajitoa katika ahadi hiyo endapo wataficha kitu chochote. Muda mfupi baadaye, ngome zilikabidhiwa kwa Waislamu, na Khaibar yote ikashindwa na kuingia chini ya utawala wa Uislamu.

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.

Licha ya mkataba huu, wana wawili wa Abi Al-Huqaiq walificha mfuko wa ngozi uliojaa vito na pesa ambavyo vilikuwa vya Huyai bin Al-Akhtab, ambaye alivibeba pamoja naye wakati Banu Nadir walipofukuzwa. Kinanah bin Ar-Rabi‘, ambaye alikuwa ameficha misk mahali fulani, alikataa kwa ukaidi kukiri, na hivyo aliuawa pale misk ilipogunduliwa na udanganyifu wake ukathibitishwa. Wana wawili wa Abi Al-Huqaiq waliuawa kama malipo ya kuvunja agano, na Safiyah, binti wa Huyai, alichukuliwa kuwa mateka.

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.

Kulingana na makubaliano yaliyokwisha fikiwa, Wayahudi wangelazimika kuondoka Khaibar, lakini walikuwa na hamu ya kuendelea kulima ardhi yenye rutuba na bustani nzuri iliyokuwa maarufu kwa Khaibar. Kwa hiyo, walimwendea Mtume ﷺ wakiomba waruhusiwe kulima ardhi yao, nao wangewapa Waislamu nusu ya mazao. Muhammad ﷺ alikuwa mwema wa kutosha kukubali ombi lao.

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.

Mtume (ﷺ) aligigawa ardhi ya Khaibar katika sehemu mbili: nusu moja ilikuwa ya kuhifadhi chakula ili kutumika endapo kungetokea janga lolote la kughafla lingewapata Waislamu, na kwa ajili ya kuwakaribisha wajumbe wa kigeni waliokuwa wakianza kuutembelea Madina mara nyingi; nusu nyingine ilikwenda kwa Waislamu waliokuwepo katika tukio la Al-Hudaibiyah, waliokuwepo au ambao hawakuwepo. Jumla ya hisa zilifikia 36, ambapo 18 zilipewa watu hao waliotajwa hapo juu. Jeshi lilikuwa na wanaume 1400, kati yao 200 walikuwa wapanda farasi. Mpanda farasi alipewa hisa 3, na mtembea kwa miguu alipewa hisa moja. Ngawira zilizochukuliwa Khaibar zilikuwa nyingi sana hata Ibn ‘Umar akasema: “Hatukushiba kamwe hadi tulipoitwaa Khaibar.” ‘Aishah (Allah amridhie) amesimuliwa kuwa alisema: “Sasa tunaweza kushiba tende.”

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.”.

Wakati waliporejea Madinah, Muhajirina waliweza kuwarudishia Ansari wa Madinah zawadi zote walizopokea. Utajiri huu wote ulikuja baada ya ushindi wa Khaybar na faida kubwa za kiuchumi ambazo Waislamu walianza kuzipata.

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.