the actual operation begins

the prophet [pbuh] 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 [pbuh] 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 [pbuh] invocation to allâh to help banu aslam in their relentless and daring attempts to capture that fort.

during the process of the war operations, extreme hunger struck the muslims. they lit fires, slaughtered domestic asses and began to cook them. when the prophet [pbuh] inquired about the fires and cooking, he ordered that they throw away the meat and wash the cooking pots, forbidding the practice of eating such meat.

the jews, meanwhile, evacuated an-natat and barricaded themselves in az-zubair fort, a formidable defensive position inaccessible to both cavalry and infantry. the muslims besieged it for three days, but in vain. a jew spy told the prophet about a subterranean water source that provided them with water, and advised that it be cut off in order to undermine their resistance. the prophet [pbuh] did that so the jews got out to engage with the muslims in fierce fighting during which some muslims and ten jews were killed, but the fort was eventually conquered.

shortly after this battle, the jews moved to ’abi castle and barricaded themselves inside. the same events recurred; the muslims besieged the new site for three days and then the great muslim hero abu dujanah sammak bin kharshah al-ansari — of the red ribbon — led the muslim army and broke into the castle, conducted fierce military operations within and forced the remaining jews to flee for their lives into another fort, an-nizar.

an-nizar was the most powerful fort, and the jews came to the established conviction that it was too immune to be stormed, so they deemed it a safe place for their children and women. the muslims, however, were not dismayed but dragged on the siege, but because standing at a commanding top, the fort was impregnable. the jews inside were too cowardly to meet the muslims in open fight but rather hurled a shower of arrows and stones on the attackers. considering this situation, the prophet [pbuh] ordered that rams be used and these proved effective and caused cracks in the ramparts providing an easy access into the heart of the fort, where the jews were put to rout and fled in all directions leaving behind their women and children.

with these series of military victories, the first division of khaibar was totally reduced, and the jews in the other minor fortresses evacuated them and fled to the second division.

the second part of khaibar conquered

when the prophet [pbuh], 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.

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.

negotiations

ibn abi al-huqaiq was despatched to the messenger of allâh [pbuh] to negotiate the surrender treaty. the prophet [pbuh] 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.

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.

distribution of spoils

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 [pbuh] with the request that they be allowed to cultivate their lands and they would give half of the produce to the muslims. muhammad [pbuh] was kind enough to accede to their request.

the messenger [pbuh] 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. [za'd al-ma'ad 2/137, 138]

the spoils taken at khaibar were so great that ibn ‘umar said: "we never ate our fill until we had conquered khaibar." ‘aishah [r] is narrated to have said: "now we can eat our fill of dates." [sahih al-bukhari 2/609]

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. [za'd al-ma'ad 2/148; sahih muslim 2/96]

the conquest of khaibar coincided with the arrival of the prophet’s cousin ja‘far bin abi talib and his companions along with abi musa al-ash‘ari and some muslims from abyssinia (ethiopia).

abu musa al-ash‘ari narrated that he and over fifty companions, while in yemen, took a ship which landed them in abyssinia (ethiopia) and they happened to meet there ja‘far and his companions. he said, "we stayed together until the prophet [pbuh] sent an envoy asking us to come back. when we returned, we found out that he had already conquered khaibar, yet he gave us our due shares of the spoils." the advent of those men came at the request made by the messenger of allâh [pbuh] to negus, king of abyssinia (ethiopia), through a prophetic deputy, ‘amr bin omaiya ad-damari. negus sent them back, 16 men altogether with their wives and children on two boats. the rest of emigrants had arrived in madinah earlier. [muhadarat tareekh al-umam al-islamiyah 1/128]

in the same context, safiyah, whose husband kinanah bin abi al-huqaiq was killed for treachery, was taken as a captive and brought along with other prisoners of war. after the permission of the prophet [pbuh] was sought, dihyah al-kalbi chose one of them and she happened to be safiyah. the other muslims, however, advised that safiyah, being the daughter of the chief of bani quraiza and bani nadir, should be married to the prophet [pbuh], who agreed to their opinion, invited her to islam, freed and took her as wife on her embracing islam. the wedding feast consisted of dates and fat, and was held on his way back to madinah at a spot called sadd as-sahba’.

after the conquest of khaibar, a jewish woman called zainab bint al-harith offered the prophet [pbuh] a roasted sheep she had poisoned. he took a mouthful, but it was not to his liking so he spat it out. after investigation, the woman confessed that she had stuffed the food with poison alleging that if the eater were a king, she would then rid herself of him, but should he be a prophet, then he would be bound to learn about it. the prophet [pbuh], however, connived at her treacherous attempt, but ordered that she be killed when bishr bin al-bara’ died of that poison.

the number of muslims who were martyred was controversial, but it ranged between 16 and 18, while the number of jews killed came to 93.

the rest of khaibar also fell to the muslims. allâh cast fear into the hearts of the people of fadak, a village standing to the north of khaibar, and they hastened to ask for peace, and be allowed to leave in safety, and give up their wealth in return for that. the prophet [pbuh] entered into an agreement with them similar to the previous one with the people of khaibar. fadak was exclusively the prophet’s because neither muslim cavalry nor camelry were involved in fight thereby.

no sooner had the prophet [pbuh] discharged the affair of khaibar than he started a fresh move towards wadi al-qura, another jewish colony in arabia. he mobilized his forces and divided them into three regiments with four banners entrusted to sa‘d bin ‘ubada, al-hubab bin mundhir, ‘abbad bin bishr and sahl bin haneef. prior to fighting, he invited the jews to embrace islam but all his words and exhortations fell on deaf ears. eleven of the jews were killed one after another and with each one newly killed, a fresh call was extended inviting those people to profess the new faith. fighting went on ceaselessly for approximately two days and resulted in full surrender of the jews. their land was conquered, and a lot of booty fell in the hands of the muslims.

the prophet [pbuh] stayed in wadi al-qura for four days, distributed the booty among the muslim fighters and reached an agreement with the jews similar to that of khaibar. [za'd al-ma'ad 2/146, 147]

the jews of taima’, hearing beforehand about the successive victories of the muslim army and the defeats that their brethren, the jews, had sustained, showed no resistance when the prophet [pbuh] reached their habitation. on the contrary, they took the initiative and offered to sign a reconciliation treaty to the effect that they receive protection but pay tribute in return. having achieved his objective and subdued the jews completely, the prophet [pbuh] made his way back home and arrived in madinah in late safar or early rabi‘ al-awwal 7 a.h.

it is noteworthy that the prophet [pbuh], being the best amongst war experts, realized quite readily that evacuating madinah after the lapse of the prohibited months (muharram, dhul qa‘da and dhul hijja) would not be wise at all with the presence of the desert bedouins roaming in its vicinity. such a careless attitude, the prophet [pbuh] believed, would tempt the undisciplined mob to practise their favourite hobby of plundering, looting and all acts of piracy. this premonition always in mind, the prophet [pbuh] despatched aban bin sa‘id at the head of a platoon to deter those bedouins and forestall any attempt at raiding the headquarters of the nascent islamic state during his absence in khaibar. aban achieved his task successfully and joined the prophet [pbuh] in khaibar after it had been conquered.