Nasai

(1) “They made a commotion” because they had seen the Prophet (sallallahu alayhi wa sallam) and his companions in Madinah Munawwarah.

(2) “Raised their hands” — it is possible that they raised their hands to proclaim the slogan of takbir (Allahu Akbar), just as hands are raised at the beginning of prayer, or even higher than that.

(3) “Khaybar is destroyed” or “May Khaybar be destroyed” — both meanings are possible: it could have been said as an omen, as a prophecy, or as a supplication that Khaybar be destroyed.

(4) “They are impure” — meaning that the meat of donkeys is forbidden (haram). However, riding on them is permissible. As for the sweat, saliva, and leftovers (remnants of food or drink) of the donkey, there is no indication of any kind of dislike (karahah) regarding these in the hadith. The predominant assumption is that these things are not impure. Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) and the noble companions (radi Allahu anhum) frequently rode donkeys and mules. If their sweat, saliva, or leftovers were impure, the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have clarified this. And Allah knows best. For further details on this issue, see: (Sunan an-Nasa’i, translated: 1/319, 320, published by Darussalam).

Hadith Commentary:

In the previous narration, it is mentioned that the Islamic army reached Khaybar at night. It is possible that the army arrived there at night but spent the night at some distance from the location, and then, when morning came, the army entered the field. The mention of arriving in the morning in this narration is likely for this very reason.

Hadith Commentary:
➊
In the first hadith, it was mentioned that the Islamic army reached Khaybar at night, whereas in this narration it is stated that the Muslims arrived there in the morning. It is possible that the army reached there at night but spent the night at some distance.
Then, when morning came, the Islamic army descended into the field.

➋
Only in the narration of Muhammad ibn Sirin rahimahullah is there mention of the meat of donkeys; we will clarify this further ahead.
(Fath al-Bari: 7/585)

➌
When the Messenger of Allah sallallahu alayhi wa sallam saw the Jews fleeing, from this he inferred the destruction of Khaybar.
It is possible that the Messenger of Allah sallallahu alayhi wa sallam deduced the destruction of Khaybar from the following noble verse:
“When the punishment descends in their courtyards, then the morning of those who were warned will be very evil.” ( As-Saffat: 37:177)
Thus, the Messenger of Allah sallallahu alayhi wa sallam expressed the meaning of this verse in his own words, as is explicitly stated in the hadith.

Hadith Commentary:
The prohibition of the meat of donkeys on the day of Khaybar is also narrated from Ibn Umar (radi Allahu anhu).
(Sahih al-Bukhari, al-Dhaba’ih wa al-Sayd, Hadith: 5521)
It is narrated from Ali (radi Allahu anhu) that on that day, the Messenger of Allah (sallallahu alayhi wa sallam) declared both temporary marriage (nikah mut‘ah) and the meat of donkeys to be unlawful.
(Sahih al-Bukhari, al-Dhaba’ih wa al-Sayd, Hadith: 5523)
Jabir (radi Allahu anhu) says that the Messenger of Allah (sallallahu alayhi wa sallam) declared the meat of donkeys unlawful and permitted the meat of horses.
(Sahih al-Bukhari, al-Dhaba’ih wa al-Sayd, Hadith: 5524)
Amr ibn Dinar says: I said to Jabir ibn Zayd (radi Allahu anhu):
People say that the Messenger of Allah (sallallahu alayhi wa sallam) forbade the meat of donkeys? He replied: Here in Basra, Hakam ibn Amr al-Ghifari says the same, but the ocean of knowledge, Ibn Abbas (radi Allahu anhu), does not accept this and he recites this verse:
“Say: I do not find, in what has been revealed to me, anything forbidden to one who wishes to eat it...” (al-An‘am 6:145.
And Sahih al-Bukhari, al-Dhaba’ih wa al-Sayd, Hadith: 5529)
Further clarification of this issue will be provided in the Book of Slaughtered Animals (Kitab al-Dhaba’ih), insha Allah ta‘ala.

Hadith Commentary:
(1)
In this narration, it is possible that three individuals separately presented themselves before the Messenger of Allah (sallallahu alayhi wa sallam), or that one person came repeatedly. When it was first said that the donkeys had been eaten, the Prophet did not pay attention to it. Then, the matter was presented to him a second time. Finally, when it was said for the third time that the donkeys had been finished, he announced the prohibition of donkey meat. Perhaps at the time of the first or second mention, its prohibition had not yet been revealed, which is why he remained silent. Ultimately, when it was mentioned the third time, the prohibition had already been revealed, so the Prophet (sallallahu alayhi wa sallam) made the announcement regarding them.

(2)
In Sahih Muslim, it is stated that the announcer was Abu Talhah (radi Allahu anhu).
(Sahih Muslim, Al-Sayd wal-Dhaba’ih, Hadith: 5021 (1940))
In Sunan al-Nasa’i, it is stated that the announcer was Abdur Rahman ibn Awf (radi Allahu anhu).
(Sunan al-Nasa’i, Al-Sayd wal-Dhaba’ih, Hadith: 4346)
Perhaps first Abdur Rahman (radi Allahu anhu) made the announcement, then in detail Abu Talhah and Bilal (radi Allahu anhuma) informed the people of its prohibition and explained that it is impure and filthy.
(Fath al-Bari: 9/810)

Hadith Commentary: Benefits and Issues: It is understood from this hadith that the caller (munadi) of the Messenger of Allah (sallallahu alayhi wa sallam) was Abu Talhah (radi Allahu anhu). It is established from some narrations that Bilal (radi Allahu anhu) and Abdur Rahman ibn Awf (radi Allahu anhu) also made the announcement.

69. Commentary:

➊ This incident pertains to the Battle of Khaybar, when the Muslims, without the permission of the Prophet sallallahu alayhi wa sallam and before the spoils of war had been distributed, caught and slaughtered donkeys, and even began to cook their meat.

➋ Imam al-Nasa’i rahimahullah perhaps deduced from the wording of this narration «إِنَّهَا رِجْسٌ» that the leftover (saliva) of the donkey is impure. However, those who hold the view that the leftover (saliva) of the donkey is pure argue that the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum often used donkeys as mounts. It is evident that their saliva and sweat, etc., would come into contact with their clothes, and the Prophet sallallahu alayhi wa sallam never instructed to avoid the saliva of donkeys. This is, in fact, more beneficial for the Ummah, because the Prophet sallallahu alayhi wa sallam always strove to remove hardship from the Ummah and consistently advised, “Make things easy and do not make them difficult.”