Abu Dawud

Hadith Commentary: Safiyyah bint Huyayy radi Allahu anha, who was captured during the Battle of Khaybar. The Prophet sallallahu alayhi wa sallam freed her and included her among his wives. Imam Abu Yusuf, Muhammad, the Hanbalis, al-Thawri, and the Ahl al-Hadith hold the view that the emancipation of a slave woman can itself constitute her bridal gift (mahr), and the Hanafis and Shafi'is say that this was a specific characteristic (khasiyyah) of the Prophet sallallahu alayhi wa sallam and it is not permissible for anyone else to do so.

The evidence of the Ahl al-Hadith is the hadith of Anas radi Allahu anhu. In it, it is clearly stated that her emancipation was considered her mahr. The Shafi'is and Hanafis say that Anas was not aware of any other mahr, so he only negated his own knowledge, not the existence of another mahr.

The Ahl al-Hadith say that al-Tabarani and Abu al-Shaykh have themselves narrated from Safiyyah radi Allahu anha that she said, "My emancipation was considered my mahr." In terms of evidences, this position is the strongest. Therefore, the position of the Ahl al-Hadith is the correct one.

It is stated in Fath al-Bari: "Among the early scholars who took the apparent meaning were Sa'id ibn al-Musayyib, Ibrahim al-Nakha'i, Tawus, and al-Zuhri; and among the jurists of the cities, al-Thawri, Abu Yusuf, Ahmad, and Ishaq. They said: If a man emancipates his slave woman on the condition that her emancipation is her bridal gift (mahr), then the contract, the emancipation, and the mahr are all valid according to the apparent meaning of the hadith."

Hadith Commentary:
(1)
Safiyyah radi Allahu anha was taken captive during the Battle of Khaybar. The Messenger of Allah sallallahu alayhi wa sallam freed her and then married her, and her emancipation was considered her bridal gift (mahr).
The majority of the scholars hold the view that, in light of the apparent meaning of the hadith, the emancipation of a slave woman can serve as her bridal gift (mahr), as clarified in the aforementioned hadith.
In addition, in the narration of al-Tabarani, Safiyyah radi Allahu anha states that her emancipation itself was considered her mahr.
(al-Mu‘jam al-Awsat by al-Tabarani: 236, no. 8502)
(2)
Hafiz Ibn Hajar rahimahullah writes that, in light of the apparent meaning of this hadith, among the early scholars, Sa‘id ibn al-Musayyib, Ibrahim al-Nakha‘i, Tawus, al-Zuhri, al-Thawri, Abu Yusuf, Imam Ahmad, and Ishaq rahimahumullah held the view that if a person frees his slave woman on the condition that her emancipation itself will be her bridal gift (mahr), then the marriage contract, the emancipation, and the bridal gift are all valid, and doing so is permissible. However, some scholars say that this was a special privilege (khasiyyah) of the Messenger of Allah sallallahu alayhi wa sallam, and it is not permissible for anyone else to do so.
In terms of evidence, the first view is stronger.
Wallahu a‘lam (Fath al-Bari: 9/161)

Hadith Commentary:

From this, people understood that Safiyyah (radi Allahu anha) was admitted by the Prophet (sallallahu alayhi wa sallam) into his household, and that he freed her and married her.

He (sallallahu alayhi wa sallam) stayed with Safiyyah (radi Allahu anha) for three consecutive days because she was previously married (thayyib).

A bride who is a virgin (bakirah), the groom may stay with her for seven days.

This is in the case where he has other wives in his marriage; after that, he will assign turns. If there is only one wife, then there is no restriction for him.

Hadith Commentary:
(1)
It was a custom in Arabia that, on the night of consummation, a separate tent would be arranged for the bride and groom so that they could have privacy; this was referred to as "bana." Generally, it means to have intercourse (jima‘) and to seclude oneself in privacy.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) emancipated Safiyyah (radi Allahu anha) and admitted her into his household:
During the journey, he stayed with her for three consecutive days because she had previously been married.
It is permissible to stay with a virgin (bride) for seven days at the beginning, after which the rotation (of nights) should be observed.
This applies in the case where the husband has other wives in his marriage.
If there is only one wife, then there is no need for the formality of rotation, etc.

(3)
It is also understood from this that there should be a wedding feast (walimah) at the time of marriage so that the marriage becomes well-known among the people.
And Allah knows best.

Hadith Commentary:
➊
The name of Safiyyah (radi Allahu anha) was Zainab.
When the Messenger of Allah (sallallahu alayhi wa sallam) chose her for himself, she was given the name Safiyyah, and this name became predominant over her original name.
She was kept with Umm Sulaym (radi Allahu anha) until her womb was determined to be free (istibra’ al-rahm), and when she became pure from menstruation, she was adorned and presented before the Messenger of Allah (sallallahu alayhi wa sallam).
➋
Her husband was killed in this battle.
The reason for this was that the Messenger of Allah (sallallahu alayhi wa sallam) had made a treaty with the Jews of Khaybar on the condition that they would not conceal anything from their wealth; otherwise, their responsibility and covenant would be void. However, Safiyyah’s (radi Allahu anha) husband, Kinana ibn al-Rabi‘ ibn Abi al-Huqayq, had hidden the cowhide in which the jewelry and wealth of Hayy ibn Akhtab were kept, and he had brought it with him to Khaybar.
When the Prophet (sallallahu alayhi wa sallam) asked about this wealth and jewelry, he said:
“They were consumed in the wars.”
After this, a Jew informed the Messenger of Allah (sallallahu alayhi wa sallam) that he used to see Kinana wandering daily in a deserted place, and in that deserted place, he himself found the treasure. Thus, due to his breach of trust, he was killed.
➌
Safiyyah (radi Allahu anha) had recently been married and was still a bride when she was taken captive.
(Fath al-Bari: 7/599)

Hadith Commentary:
This was the wedding feast (walimah) of Allah’s Messenger (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
"Hayis" is a type of sweet dish that is prepared by mixing dates and cheese with clarified butter (ghee).
After marrying Safiyyah radi Allahu anha, this was the food served at your (the Prophet's) wedding banquet (walimah).
(2)
Imam Bukhari rahimahullah has established from this hadith that the Messenger of Allah sallallahu alayhi wa sallam used a leather dining mat.
The Prophet sallallahu alayhi wa sallam was far removed from ostentation and display.

Hadith Commentary:
It is understood from this that having meat for the walimah is not a condition.
Walimah can also be performed by serving milidah (a dish made by mixing bread with ghee, cheese, and sattu). The Prophet sallallahu alayhi wa sallam had this milidah prepared by mixing ghee, cheese, and sattu.
Subhan Allah, how delicious that milidah must have been which was prepared by the Messenger of Allah sallallahu alayhi wa sallam.

Hadith Commentary:
(1)
From this hadith, it is also understood that it is not necessary for meat to be present in the wedding feast (walimah); rather, the walimah can be held with whatever is available according to the circumstances and conditions.
(2)
Since the Messenger of Allah (sallallahu alayhi wa sallam) was on a journey, he had a dish of dates, clarified butter (ghee), and cheese prepared as a mixture (maleedah) for the walimah of Safiyyah (radi Allahu anha), and honored the invited guests with it.
How delicious that maleedah must have been, which was prepared by the Messenger of Allah (sallallahu alayhi wa sallam) himself.

Hadith Commentary:
From this, it is evident that she had entered among the Mothers of the Believers (Ummahat al-Mu'minin).
The correspondence between the chapter and the hadith is clear: the Prophet (sallallahu alayhi wa sallam) emancipated Safiyyah (radi Allahu anha) and admitted her into his household.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established the chapter heading in such a way that, initially, the noble Companions radi Allahu anhum were uncertain regarding whether Safiyyah radi Allahu anha was the wife or the slave woman of the Messenger of Allah sallallahu alayhi wa sallam. From this uncertainty, the permissibility of keeping a slave woman is established. However, later on, they became certain that the Messenger of Allah sallallahu alayhi wa sallam had admitted her into his household and that she had become included among the Mothers of the Believers.
(2)
Its relevance to the chapter heading is also in the fact that the Messenger of Allah sallallahu alayhi wa sallam freed Safiyyah radi Allahu anha and then married her.

Hadith Commentary:
Hazrat Safiyyah radi Allahu anha was the daughter of Huyayy ibn Akhtab. She was the wife of Kinana, the chief of Khaybar, and this Kinana was the same Jew who had buried many treasures underground. At the time of the conquest of Khaybar, he tried to keep all of them hidden, but the Messenger of Allah sallallahu alayhi wa sallam was informed of this through divine revelation. Kinana was killed at the insistence of his own people, because most of the poor among the Jews were displeased with the actions of this wealthy man, and today they had barely found the opportunity.

Safiyyah radi Allahu anha had previously seen a dream in which the moon was in her lap. When she related this dream to her husband Kinana, he interpreted it to mean that she would become the wife of the Promised Prophet alayhis salam, and he struck her forcefully on the face. When Khaybar was conquered, she was among the captives and was allotted in the share of booty to Hazrat Dihyah ibn Khalifah al-Kalbi radi Allahu anhu. Later, when the Messenger of Allah sallallahu alayhi wa sallam learned of her noble lineage—that she was from the family of Harun alayhis salam—he gave seven slaves to Hazrat Dihyah al-Kalbi radi Allahu anhu in exchange for her, took her back, and set her free.

She herself, on the basis of her earlier dream, requested the honor of marriage with the Prophet sallallahu alayhi wa sallam, so the Messenger of Allah sallallahu alayhi wa sallam included her among his noble wives. Her freedom was set as her dowry (mahr). Hazrat Safiyyah radi Allahu anha proved to be extremely loyal and a lover of knowledge. The Messenger of Allah sallallahu alayhi wa sallam, in view of her nobility, granted her special honor. During this very journey, the Prophet sallallahu alayhi wa sallam arranged her veil with his blessed cloak and, sitting beside his camel, placed his ankle down so that Hazrat Safiyyah radi Allahu anha could place her foot on it and mount the camel.

She passed away in the year 50 AH and was buried in Jannat al-Baqi‘. Hazrat Imam Bukhari rahimahullah, while deriving many rulings from this hadith, has narrated it in both brief and detailed forms in several places. Here, his focus is on those particular rulings which he has mentioned in the chapter heading, and all of them are clearly established from this hadith: that Hazrat Safiyyah radi Allahu anha came as a slave woman, the Prophet sallallahu alayhi wa sallam set her free, and kept her with him during travel. Thus, the purpose of the chapter is established from this.

Hadith Commentary:
(1)
From this hadith, it is understood that a master may take his slave woman along with him on a journey, but intercourse with her is not permitted before ensuring that her womb is free (istibra’ al-rahm).
(2)
It is understood from this hadith that the Messenger of Allah (sallallahu alayhi wa sallam) selected Lady Safiyyah (radi Allahu anha) for himself, whereas from the hadith of Anas (radi Allahu anhu) it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had given Lady Safiyyah (radi Allahu anha) to Dihyah al-Kalbi (radi Allahu anhu). This apparent contradiction is resolved as follows: initially, the Messenger of Allah (sallallahu alayhi wa sallam) had given her to Dihyah, but when it became known that she was the daughter of a chief, then according to the law of that time, if the daughter of a chief was captured, she would be allotted to the chief’s share. On this basis, the Prophet (sallallahu alayhi wa sallam) took her back from Dihyah (radi Allahu anhu) in exchange for seven slaves.
And Allah knows best.

Hadith Commentary:
Lady Safiyyah (radi Allahu anha) was a woman of high lineage among the Jews of Khaybar.
Before the battle, she had seen a dream in which a moon had fallen into her lap.
After the battle, in view of her noble lineage and many familial considerations, the Prophet (sallallahu alayhi wa sallam) freed her and took her into his own household.
In this way, her dream was fulfilled and her honor was also preserved.
The detailed circumstances have already been mentioned previously.

Hadith Commentary:
➊
This incident pertains to the Battle of Khaybar, because it was during this very campaign that the husband of Safiyyah (radi Allahu anha), Kinana ibn Abi al-Huqayq, was killed due to an act of treachery.
After his killing, Safiyyah (radi Allahu anha) was included among the captive women.
Initially, she came into the share of Dihyah al-Kalbi (radi Allahu anhu), but then the Messenger of Allah (sallallahu alayhi wa sallam) selected her for himself, because she was a princess and it would have been difficult for her to harmonize with an ordinary man.
The Messenger of Allah (sallallahu alayhi wa sallam) set her free and married her, and her emancipation itself was considered her bridal gift (mahr).
Upon returning from Khaybar, when they reached Sabaa and she became pure from menstruation, Umm Sulaym (radi Allahu anha) prepared her for the Messenger of Allah (sallallahu alayhi wa sallam).
The next day, the Prophet (sallallahu alayhi wa sallam) mixed dates, clarified butter, and barley meal, and served it as a wedding feast (walimah) to the noble Companions (radi Allahu anhum).
(Sahih al-Bukhari, Hadith: 371, 5425)

➋
The Messenger of Allah (sallallahu alayhi wa sallam) saw a green mark on her face and asked:
“What is this?” She replied:
“O Messenger of Allah (sallallahu alayhi wa sallam)! Before your arrival at Khaybar, I saw in a dream that the moon broke away from its place and fell into my lap.
By Allah! At that time, I knew nothing about you, but when I related this dream to my husband, he struck me forcefully on the face and said:
‘You wish to go to the king of Hijaz who is in Madinah Tayyibah.’”
(Zad al-Ma‘ad: 3/327)

Hadith Commentary:
1.
In this narration, the specific location where the Prophet stayed for three days is not determined, whereas in one hadith, Sabhaa (Hadith: 4211) and in another, Sadruhaa (Hadith: 2235) are mentioned. It is possible that this place had two names, or that they are two different locations close to each other, and thus one name is sometimes used for the other. This place is located at the sixth mile when coming from Khaybar to Madinah. According to our inclination, it is Sadruhaa.

2.
There is a difficulty in this hadith: when the noble Companions (radi Allahu anhum) ate the wedding feast (walimah), why did they have doubt regarding Lady Safiyyah (radi Allahu anha) as to whether she was the Mother of the Believers or the Prophet’s slave? The explanation given is that this doubt occurred before the marriage and the wedding feast, or those who had the doubt were not present at the marriage and the walimah. If they were present at the walimah, they considered it a general invitation. However, after the veil (hijab), it became clear that Lady Safiyyah (radi Allahu anha) was the noble wife of the Messenger of Allah (sallallahu alayhi wa sallam).

It is located a little more than thirty miles from Madinah towards Makkah.

And Allah knows best.

Hadith Commentary: Benefits and Issues:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) was racing his mount, and other noble Companions (radi Allahu anhum ajma'in) were also racing their mounts along with him. Due to the speed, the thigh of the Prophet (sallallahu alayhi wa sallam) became uncovered, and because of the crowding, the knee of Anas (radi Allahu ta'ala anhu) touched the thigh of the Prophet (sallallahu alayhi wa sallam), and his gaze fell upon the bare thigh of the Prophet (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) did not intentionally uncover his thigh.

➋ Since an army is divided into five parts: the foremost part is the vanguard (muqaddamah), the rearmost part is the rear guard (saqah), the middle part is the center (qalb), upon which the main reliance is placed, the right flank is the right wing (maymanah), and the left flank is the left wing (maysarah). For this reason, the army is called "khamees" (fivefold).

➌ According to some, the name of Safiyyah was Zaynab. Upon being chosen for himself, she was given the name Safiyyah. Since she was beautiful in appearance and noble in lineage, and was the mistress of Banu Qurayzah and Banu Nadir, when, at the request of Dihyah (radi Allahu ta'ala anhu), he was given the right to take a slave woman as a favor and reward, and he chose Safiyyah, a man objected and said, "She is only suitable and appropriate for you, O Messenger of Allah (sallallahu alayhi wa sallam)." So the Prophet (sallallahu alayhi wa sallam) gave Dihyah (radi Allahu ta'ala anhu) seven slave women in exchange and took her back, so that no envy or malice would arise in the hearts of others regarding her, which could lead to any harm or discord. Therefore, this does not establish the permissibility of revoking a gift (hibah).

➍ From this hadith (from the answer of Anas radi Allahu ta'ala anhu), it is established that if a person frees his slave woman on the condition that he will marry her in exchange for her freedom, this is permissible, and the slave woman will marry her master without a dowry (mahr). This is the position of Imam Ahmad (rahimahullah), Imam Abu Yusuf (rahimahullah), Imam Ishaq (rahimahullah), Imam Awza'i (rahimahullah), and others. However, according to Imam Abu Hanifah (rahimahullah), Imam Malik (rahimahullah), and Imam Shafi'i (rahimahullah), this condition is not valid. In this case, a separate dowry must be given, or the price of the slave woman must be set and considered as the dowry. The Prophet (sallallahu alayhi wa sallam) freed Safiyyah (radi Allahu ta'ala anha) as a gift (seeking Allah's pleasure), and then, with her consent, married her without a dowry. This was a special privilege of the Prophet (sallallahu alayhi wa sallam); a woman may offer herself in marriage without a dowry. However, the apparent meaning of the hadith is that when a master can benefit from his slave woman without marriage and without dowry, then if he does her a favor by freeing her and elevating her status and then marries her, why should a dowry be made obligatory for him? Yes, if he gives a dowry of his own accord, that is good.

➎ From this hadith, it is understood that marriage and consummation can take place during travel, and companions may contribute to the wedding feast (walimah). It is not necessary to arrange meat for the walimah invitation.

Benefits and Issues:
The ruling regarding female captives who come into one's possession during war is that it is not permissible to have intercourse with them until it is certain that they are not pregnant. This period is considered their waiting period (iddah). This is called istibra’ al-rahim (ascertaining the emptiness of the womb).

2.
Sada al-Sahba’ is the name of a place outside of Khaybar. Regarding the letter "sin" in "Sada," both dammah (u-sound) and fathah (a-sound) have been reported.

Benefits and Issues:
The people of Khaybar had to face defeat in battle.
Their wealth was seized.
And the captives were made slaves and slave-girls.
And this was the well-known method of warfare at that time.
Yet, despite this, the Messenger of Allah (sallallahu alayhi wa sallam) gave a chieftain’s daughter her due status and rank.
She had come into the share of a Companion.
The Prophet (sallallahu alayhi wa sallam) took her back, set her free,
and then, with her consent, admitted her into his household, granting her the highest status in Muslim society.

2.
Islam, while demonstrating strength for the propagation and defense of the truth,
also grants honor to human beings.
One purpose of this action was also
to transform the hatred and enmity of these tribes into affection and closeness, thereby bringing them nearer to Islam.
And this was one of the important wisdoms behind the Prophet’s (sallallahu alayhi wa sallam) multiple marriages.
The accusations made by the Orientalists out of prejudice are contrary to established facts.

3.
Lady Safiyyah (radi Allahu anha) was not taken from Dihyah (radi Allahu anhu) by force.
Rather, the Messenger of Allah (sallallahu alayhi wa sallam) gave him seven slave-girls in exchange, fully satisfying him.
In fact, this exchange was so generous that, for a short time, Lady Safiyyah (radi Allahu anha) being in his share brought him far more than he could have imagined.

Benefits and Issues:
Hazrat Safiyyah radi Allahu anha was the daughter of the Jewish chief of Khaybar, Huyayy ibn Akhtab.
And at the time of the conquest of Khaybar, she was taken captive by the Muslims.
When the captive women were gathered,
Hazrat Dihyah ibn Khalifah al-Kalbi radi Allahu anhu came to the Prophet sallallahu alayhi wa sallam and said,
“O Messenger of Allah sallallahu alayhi wa sallam, give me a slave woman from among the captives.”
He sallallahu alayhi wa sallam said, “Go and take a slave woman.”
He went and selected Hazrat Safiyyah radi Allahu anha.
Upon this, a man came to the Prophet sallallahu alayhi wa sallam and said,
“O Messenger of Allah sallallahu alayhi wa sallam, you have given the lady Safiyyah of Banu Qurayzah and Banu Nadir to Dihyah,
whereas she is only befitting for you sallallahu alayhi wa sallam.”
He sallallahu alayhi wa sallam said, “Call Dihyah here with Safiyyah.”
Hazrat Dihyah brought her along and presented himself.
He sallallahu alayhi wa sallam, upon seeing her, said to Dihyah, “Take any other slave woman from among the captives.”
Then he sallallahu alayhi wa sallam greeted Hazrat Safiyyah with peace.
She accepted Islam, and after that, he freed her and married her.
And her freedom itself was considered her dowry (mahr).
On the return to Madinah, when they reached Sadd al-Sahba, she became pure from menstruation.
After that, Umm Sulaym radi Allahu anha adorned her for the Prophet sallallahu alayhi wa sallam,
and at night sent her to him.
He sallallahu alayhi wa sallam spent the morning with her as a groom.
And he gave a wedding feast (walimah) with dates, ghee, and sattu mixed together.
And on the way, he stayed with her for three nights as bridal nights.
On this occasion, he sallallahu alayhi wa sallam saw a green mark on her face and asked, “What is this?”
She replied,
“O Messenger of Allah sallallahu alayhi wa sallam, before your arrival at Khaybar, I saw a dream that the moon broke away from its place and fell into my lap.
By Allah, I had no thought whatsoever regarding your matter.
But I related this dream to my husband,
and he struck me on the face and said, ‘It is the king who is in Madinah that you desire!’” (Al-Raheeq al-Makhtum)

Benefits and Issues:
Benefit: Holding a wedding feast (walimah) is recommended (mustahabb).
And whatever is available should be presented.
It is not necessary that it must be meat.
Nowadays, the Sunnah of walimah is practiced.
But people of means show such extravagance in it that Allah’s protection is sought, and this display of wastefulness and squandering turns it into a satanic act.
(إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ) (Bani Isra’il, 27) — Those who are wasteful are the brothers of the devils.
May Allah protect us from it.

(1) "Three days"—because if a man already has a wife at home and then marries another woman, and she is a widow, he will stay exclusively with her for three days and nights. And if she is a virgin, he will stay with her for seven days and nights, then he will establish a turn (for each wife). Hazrat Safiyyah was also a widow; therefore, the Prophet (sallallahu alayhi wa sallam) stayed with her for three days, then established the turn...

(2) "She was also included among those women"—meaning, she was not your slave-girl, but rather included among your noble wives (azwaj mutahharat), because you freed her and then married her. The veil (hijab) was specific to free women; therefore, these words were used.

According to the Hanafis and others, this method is not correct. They consider the aforementioned incident to be a special prerogative (khasiyyah) of the Messenger of Allah (sallallahu alayhi wa sallam), even though the noble Companions (radi Allahu anhum) did not understand it as a specification. Furthermore, emancipation (azadi) is generally achieved through wealth, so making emancipation the dowry (mahr) is also a financial benefit. To deny this is a strange matter. The negation of it being a special prerogative is also established by the fact that the Messenger of Allah (sallallahu alayhi wa sallam) himself stipulated the teaching of the Qur’an as a condition for the marriage of others, so why would marriage not be permissible on the condition of emancipation? What is the need to make it a special prerogative?

(1) In reality, in this narration, Imam al-Nasa'i rahimahullah has two teachers: Muhammad ibn Rafi' and 'Amr ibn Mansur. There will be a slight difference in the wording narrated by both, because 'Amr ibn Mansur narrated the meaning (riwayah bil-ma'na). The words that have been mentioned are those of Muhammad ibn Rafi'. And Allah knows best.

(2) Umm al-Mu'minin, Lady Safiyyah radi Allahu anha, was taken captive after the crushing defeat of the Jews in the Battle of Khaybar. Her marriage had taken place a short time before. Her husband was killed in the same battle. Since she was the daughter of a great chief and the wife of another chief, therefore, at the demand of the people, the Prophet sallallahu alayhi wa sallam selected her for himself. Since captives become slaves, she too was a slave. The Prophet sallallahu alayhi wa sallam freed her and then married her. In this way, the opposition from the Jews was weakened. Radi Allahu anhu wa ardaahu. Lady Safiyyah radi Allahu anha was from the blessed lineage of Harun alayhis salam.

Benefits and Issues:

➊
Safiyyah radi Allahu anha was the daughter of the chief of her tribe.
She came into the possession of the Muslims as a prisoner of war.
At the time of the distribution of spoils, she fell into the share of Dihyah al-Kalbi radi Allahu anhu.
It was suggested to the Messenger of Allah sallallahu alayhi wa sallam that, since she was the daughter of a chief, it would be more appropriate for her to be with you. Thus, the Messenger of Allah sallallahu alayhi wa sallam purchased her from Dihyah radi Allahu anhu.

➋
The buying and selling of slaves and slave-girls is permissible.

➌
The basic rulings and issues regarding the buying and selling of slaves and slave-girls are the same as those for the buying and selling of animals, but since slaves are human beings, some of their rulings are different, the details of which will be mentioned in their proper place.

➍
Freeing a slave or a slave-girl is a virtuous deed, especially when they are Muslim and righteous.

Benefits and Issues:
➊
Umm al-Mu’minin, Lady Safiyyah radi Allahu anha, was the daughter of Huyayy ibn Akhtab, the chief of the Jewish tribe Banu Nadir.
This man, during the Battle of the Trench (Khandaq), violated the treaty he had made with the Muslims and aided the polytheists, and he also incited Ka‘b ibn Asad, the chief of the other Jewish tribe Banu Qurayzah, to break their covenant.
After the Battle of the Trench, when the Messenger of Allah sallallahu alayhi wa sallam marched against the forts of Banu Qurayzah to punish them for their treachery, Huyayy ibn Akhtab also fortified himself with them in support. When the forts of Banu Qurayzah were conquered, their adult men were killed, and Huyayy ibn Akhtab was also killed along with them.
The husband of Lady Safiyyah radi Allahu anha, Kinana ibn Abu al-Huqayq, was also killed in the Battle of Khaybar due to his own treachery, so Lady Safiyyah radi Allahu anha was included among the captive women.
The Messenger of Allah sallallahu alayhi wa sallam, after consulting with some Companions, selected Lady Safiyyah radi Allahu anha for himself.
He presented Islam to her, and she accepted Islam.
Afterwards, the Prophet sallallahu alayhi wa sallam freed her and married her, and her freedom was considered her bridal gift (mahr). (For details, see: Al-Raheeq al-Makhtum by Maulana Safiur Rahman Mubarakpuri, p. 511)

➋
It is not necessary for cooked food to be served at a wedding feast (walimah).
Anything that is customarily consumed as food in a society may be presented at the walimah banquet.

➌
If a slave woman (bondwoman) is freed and then married, she attains all the rights of a free wife.

Takhrij:
«أخرجه البخاري، النكاح، باب من جعل عتق الأمة صداقها، حديث:5086، ومسلم، النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها، حديث:(84)-1365 بعد الحديث:1427.»©Explanation:
➊ This hadith is absolutely clear regarding the validity of setting freedom from slavery as a dowry (mahr).
The majority (jumhur) have opposed this, but they have not presented any satisfactory evidence for their position.
➋ It is also established from this that it is permissible to set any benefit (manfa‘ah) as a dowry, because freedom is also a benefit. In support of this is the incident that has already been mentioned, that the Prophet (sallallahu alayhi wa sallam) set the teaching of the Qur’an as a dowry.
Thus, things other than monetary value can also be set as the right of dowry (haqq mahr).
This is the position of Imam Ahmad and Imam Ishaq rahimahumallah and others.
Explanation: «حضرت صفیہ رضی اللہ عنہا » Umm al-Mu’minin (Mother of the Believers) Lady Safiyyah, daughter of Huyayy ibn Akhtab.
Her lineage traces back to Harun (alayhis salam), the brother of Musa (alayhis salam).
She belonged to this family of prophethood.
She was married to Kinana ibn Abi al-Huqayq, who was killed in the Battle of Khaybar, and Lady Safiyyah radi Allahu anha was taken captive.
The Messenger of Allah (sallallahu alayhi wa sallam) chose her for his household; then she embraced Islam, so the Messenger of Allah (sallallahu alayhi wa sallam) freed her and married her, and set her freedom as her dowry.
She passed away in the year 50 Hijri and was buried in Baqi‘.

Takhrij:
«أخرجه البخاري، النكاح، باب اتخاذ السراري......، حديث:5085، ومسلم، النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها، حديث:1365 /3500.»©Explanation:
➊ This hadith shows that it is permissible to marry while on a journey.
➋ This hadith also indicates that it is neither obligatory nor necessary to include all relatives in marriage and wedding (walimah) celebrations.
➌ It is also established that serving more than one type of food at the walimah is permissible; however, it is essential in every way to avoid extravagance in this matter.

Benefit:
It is understood from other hadiths that holding a wedding feast (walimah) is obligatory, and the walimah takes place after the bride has moved in (rukhsati), not before. Some ignorant individuals have spread the notion that it is a condition for the walimah that the husband must have had intercourse with his wife and that the hymen must be broken; this is a baseless claim, and there is no foundation for it in the Qur’an or hadith. This is because, at the time of rukhsati, the woman may be in a state of menstruation (hayd), and it is well known that intercourse is prohibited during menstruation. From this, it is also established that it is permissible to serve simple food at the walimah, such as potatoes and bread, spinach curry, and bread, etc. It is unfortunate that people have made marriage expensive and fornication cheap; we should make marriage inexpensive so that fornication may be eradicated.

Benefit:
In this hadith, the conquest of Khaybar is mentioned. This hadith also establishes that disbelievers are cowardly, while the most precious wealth that Muslims possess is faith (iman). How can cowardice ever stand against faith?

Benefit:
In this hadith, the prohibition of the domestic donkey is mentioned. Furthermore, it demonstrates how eager the noble Companions (radi Allahu anhum ajma'in) were in following the Qur'an and Hadith. If only the Muslim Ummah would also make obedience to the Qur'an and Hadith obligatory upon themselves just as the Companions (radi Allahu anhum ajma'in) did, and make the teachings of the Qur'an and Hadith the fabric of their lives. Success in both worlds lies in this alone.