The campaign against Khaibar was a momentous event, frequently referenced in Prophetic traditions. The Quran itself alludes to these impending triumphs, promising believers “many gains that you will acquire” and that Allah had “promised you many gains”. These verses, often linked by exegetes to Khaibar, provided a spiritual bedrock for the Muslim community's efforts. The Prophet Muhammad (ﷺ) approached Khaibar with a strategy of observation, waiting until dawn before engaging. Anas bin Malik reports that the Prophet would [never allowed us to attack till morning and he would wait and see: if he heard Adhan he would postpone the attack and if he did not hear Adhan he would attack them]Bukhari 10:8. This practice underscores the importance of prayer and peace in Muslim engagement, only resorting to conflict when direct engagement was unavoidable. Upon seeing the inhabitants of Khaibar emerge, the Prophet (ﷺ) declared, [Allahu-Akbar! Allahu-Akbar! Khaibar is ruined. Whenever we approach a (hostile) nation (to fight), then evil will be the morning of those who have been warned](Bukhari 10:8, 56:157, 61:150, 64:237, 64:238, 64:240). This declaration underscored the swift and decisive nature of the impending victory.

A unique aspect of the conquest was the role of Ali ibn Abi Talib. Several hadith recount the Prophet's declaration, [I will give the flag to a person at whose hands Allah will grant victory](Bukhari 56:154, 56:218). Despite Ali suffering from an eye ailment, the Prophet (ﷺ) miraculously cured him by spitting in his eyes, after which Ali was given the flag and Allah bestowed victory through him (Bukhari 56:154, 56:184, 56:218, 64:249). This event highlights divine intervention and the special status of certain companions in critical moments. The victory at Khaibar did not just result in material gains; it brought an end to a period of hardship, as indicated by `Aisha's statement that [When Khaibar was conquered, we said, "Now we will eat our fill of dates]Bukhari 64:279 and Ibn `Umar's similar observation [We did not eat our fill except after we had conquered Khaibar]Bukhari 64:280, signifying the economic relief and stability that followed.

Following the conquest, Khaibar’s fertile lands and vast date palm groves became a significant resource for the nascent Muslim state. Instead of outright confiscation, the Prophet (ﷺ) established a unique economic arrangement with the Jewish inhabitants. Ibn `Umar narrates that [Allah's Messenger (ﷺ) gave the land of Khaibar to the Jews to work on and cultivate and take half of its yield](Bukhari 0:0, 37:25, 41:10, 41:12, 41:19, 46:16, 54:9, 64:283). This system, known as musaqah or sharecropping, allowed the Jewish community to remain on their lands, utilizing their agricultural expertise, while contributing a portion of their produce to the Muslim treasury. This arrangement was conditional, as the Prophet (ﷺ) told them, [We will let you stay on this condition, as long as we wish](Bukhari 41:19, 57:60).

This arrangement continued until the caliphate of Umar ibn al-Khattab, who eventually evacuated the Jews from Khaibar to Taima' and Ariha, citing a prophecy from the Messenger of Allah (ﷺ): [What will your condition be when you are expelled from Khaibar and your camel will be carrying you night after night?]Bukhari 54:18. This expulsion, despite the initial agreement, was based on the Prophet's earlier intimation and Umar's concern for the security of Hijaz, which he sought to clear of non-Muslim communities. Umar's decision also had implications for land distribution among Muslims. He expressed that he would have distributed the land of every conquered town among the soldiers, as the Prophet (ﷺ) had done with Khaibar, [But I prefer to leave it as a (source of) a common treasury for them to distribute its revenue amongst themselves]Bukhari 64:273. This reflected a developing understanding of state revenue and welfare.

The events at Khaibar also provided the Prophet (ﷺ) with opportunities to address various legal and ethical matters, particularly concerning transactions and warfare. A key ruling involved the prohibition of riba (usury) in bartering dates. Abu Sa`id Al-Khudri and Abu Huraira narrated that a governor of Khaibar brought excellent dates to the Prophet (ﷺ), who inquired if all dates in Khaibar were like that. Upon learning that people would exchange one Sa of good dates for two or three Sa's of inferior ones, the Prophet (ﷺ) stated, [Do not do so, but first sell the inferior quality dates for money and then with that money, buy Janib](Bukhari 0:0, 34:148, 40:4, 64:281). This established a clear principle against direct unequal exchange of similar items, preventing usury and promoting fair trade through monetary intermediaries.

Another significant ruling concerned dietary laws during wartime. During the siege, facing severe hunger, Muslims slaughtered and cooked domestic donkeys. However, the Prophet (ﷺ) explicitly forbade the consumption of their meat, ordering, [Break the pots and throw away their contents](Bukhari 46:38, 72:23). Some companions asked if they could just wash the pots, and the Prophet (ﷺ) permitted that option, stating, [Wash them](Bukhari 46:38, 72:23). This prohibition of donkey meat was confirmed by `Ali and Jabir bin `Abdullah (Bukhari 67:52, 72:46, 72:47, 72:49, 72:50), and some scholars debated whether it was a temporary or permanent ruling, with Sa`id bin Jubair confirming it was [illegal for ever]Bukhari 57:63. This demonstrates the Prophet's role in establishing and clarifying Islamic law even amidst the exigencies of war. Furthermore, the Prophet (ﷺ) also forbade Nikah al-Mut'a (temporary marriage) on the day of Khaibar (Bukhari 67:52, 72:49), indicating a comprehensive legislative role during this period.

Khaibar also became central to a crucial legal precedent regarding the Prophet's property and inheritance. `Aisha narrated that Fatima and Al-`Abbas sought their inheritance from the Prophet's land of Fadak and his share from Khaibar (Bukhari 0:0, 64:83, 62:61, 64:278). Abu Bakr, however, cited the Prophet's statement, [Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property](Bukhari 0:0, 64:83, 62:61, 64:278). This ruling, which meant the Prophet's possessions, including his share from Khaibar, were to be considered Sadaqa (charity), rather than personal inheritance, has been a subject of extensive discussion in Islamic jurisprudence.

Abu Bakr affirmed that he would follow the Prophet's practice in disposing of this property, ensuring that the Prophet's family received sustenance from it but did not inherit it outright (Bukhari 0:0, 62:61, 64:278). This principle highlights a unique aspect of prophethood in Islam, where worldly possessions are not passed down through lineal inheritance but serve the broader community and the needs of the Prophet's family. Even `Umar, in a later context, opted to make a piece of land he acquired in Khaibar into an endowment (waqf) based on the Prophet's advice, stipulating that it [would not be sold nor given to anybody as a present and not to be inherited, but its yield would be given in charity to the poor people, to the Kith and kin, for freeing slaves, for Allah's Cause, to the travelers and guests](Bukhari 54:24, 55:35, 55:36). This further established the concept of endowment for public welfare, inspired by the Prophet's handling of Khaibar's resources.

The campaign of Khaibar was not without its challenges and profound spiritual lessons. One such challenge was an assassination attempt on the Prophet (ﷺ). Abu Huraira reported that after the conquest, a poisoned roasted sheep was presented to the Prophet (ﷺ). Upon questioning, the Jewish individuals admitted to poisoning it to test if he was a true prophet, in which case the poison would not harm him (Bukhari 58:11, 76:89, 64:284). While the Prophet (ﷺ) was divinely protected from immediate harm, `Aisha later narrated that the Prophet (ﷺ) felt the pain from that poison until his final illness, stating, [I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison]Bukhari 64:450. This serves as a poignant reminder of the dangers faced by the Prophet (ﷺ) and his enduring suffering for the sake of his mission.

Another incident underscored the importance of intention. During the battle, a man fought bravely, leading some to assume he was destined for Paradise. However, the Prophet (ﷺ) declared him to be [from the dwellers of the Hell-Fire]Bukhari 64:243. The man later committed suicide due to his wounds. This narrative underscores that outward actions alone are insufficient; true faith and pure intentions are paramount for salvation. This incident led to the profound statement from the Prophet (ﷺ): [none but a believer will enter Paradise and that Allah may support the religion with an unchaste (evil) wicked man]Bukhari 64:243. Additionally, the Prophet (ﷺ) advised companions to lower their voices while making takbir and tahlil during the march to Khaibar, reminding them, [Lower your voices, for you are not calling a deaf or an absent one, but you are calling a Hearer Who is near and is with you]Bukhari 64:245. This guidance emphasized a profound sense of God's omnipresence and the sincerity of inner devotion over outward ostentation.

The events surrounding Khaibar provide a comprehensive look into the early Muslim community's development, encompassing military strategy, economic policy, legal pronouncements, and spiritual guidance. From the divinely assisted conquest led by Ali, to the innovative agricultural agreements with the local population, and the crucial rulings on trade, diet, and inheritance, Khaibar served as a crucible for the formation of Islamic society. The trials faced, including the assassination attempt and the lesson on the importance of pure intention, offered profound spiritual insights, solidifying Khaibar's enduring legacy as a cornerstone of Islamic history and jurisprudence.