Safiyah bint Huyay’s (صفیہ بنت حیی) 
real name was Zaynab, but she got famous with the name of Safiyah after marriage to Prophet Muhammad 
.
from the captives of the battle of Khyber. A narration from Aisyah bint Abu Bakr
also endorses this. Safiyah was the daughter of Huyay ibn Akhtab ibn Sa’ya ibn Amir ibn Ubayd ibn Ka’b ibn Khazraj ibn Habeeb ibn Nadhir. Her father, Huyay ibn Akhtab was a wealthy chief of the Banu Nadhir tribe who traced his lineage to Aaron (Harun) ibn Imran, the brother of Prophet Moses 
. Her mother was Barrah bint Samuel. She was the sister of Rifa’a ibn Samuel, the chief of Banu Quraydah.
Life Before Marriage with Prophet Muhammad
She was born 3 years after the declaration of Prophet Muhammad’s prophethood and belonged to a Jewish family that was staying in Madinah, anticipating the arrival of the Final Prophet foretold in their religious scriptures. When the Jews heard about the arrival of Prophet Muhammad they hurried to see him, including her father, who was the chief of the tribe. He went to see the Messenger of Allah along with his brother. It is cited from Safiyah bint Huyay that, when the Messenger of Allah, came to Madinah and stayed at Quba in the quarters of Banu Amr ibn Auf, her father, Huyay ibn Akhtab, and her uncle Abu Yasir ibn Akhtab went to see Prophet Muhammad. At sunset, they returned as two sluggards, falling and walking slowly. Safiyah bint Huyay greeted them cheerfully, but they were so depressed that none of them paid any attention to her.
or not. Huyay said: By . Then, again Abu Yasir asked Huyay whether he had recognized him fully that he was the Messenger of Allah . Huyay ibn Akhatab affirmed again that he had no doubts that Muhammad was the real Messenger of Allah. Then, Abu Yasir asked him about his plans. Huyay said that he would never believe in Prophet Muhammad and would be his enemy till the last breath as he was not from Banu Israel.Sometime later, the Jews of Banu Nadhir conspired to murder the Holy Prophet, however, Prophet Muhammad was informed about it via revelation and he left the place before the Jews could make their move. After that, the forts of Banu Nadhir were besieged and after a six-day siege, the Jews surrendered. They asked the Holy Prophet to spare their lives. Prophet Muhammad agreed, but on the condition that the Jews would leave Madinah and take all that their camels could carry except arms and armor. Hence, the Jews left and settled in Khyber.
Safiyah bint Huyay was initially married to Salam ibn Mishkam ibn Al-Qurzi who was a famous Jewish poet and a brave warrior. Then, the couple got separated and Saidatuna Safiyah Binti Huyay was married to Kinanah ibn Rabi, an extremely rich man and the owner of Al-Qamus, the strongest fort at Khyber. At Khyber, the Jews kept instigating and aiding attacks against the Muslims of Madinah. Therefore, in 7 A.H., the Muslim army attacked Khyber in retaliation and destroyed their fortresses until they reached the stronghold of the Jews known as Al-Qamus.
This castle was also taken over and Kinanah was captured along with many other Jews. Kinanah was brought before the Holy Prophet and was asked about the riches and treasures of the Jews at Khyber. He said that all had been spent in the preparation of war. The Holy Prophet made Saiyidina Abu Bakr As Sidique, Saiyidina Umar Ibn Al Khattab , Saiyidina Ali, and many Jewish people witness to Kinanah’s words and declared that if Kinanah was found to be lying, then he would be punished severely.
It is cited that Allah Almighty informed the Holy Prophet about the whereabouts of the treasure, so he called Kinanah and told him that he was a liar. Then he sent Zubair ibn Awam along with other Muslims to the location where the treasure was buried. The Muslims took the treasure out and brought it in front of the Holy Prophet. It is narrated that a Jew named Thalibah ibn Salam informed the Holy Prophet about the location of the treasure and it was taken out from there by the Muslims. Kinanah was handed over to Muhammad ibn Masaillamah who killed him in retribution of his brother.
During this war, Safiyah bint Huyay , along with other women, was captured from the fort of Al-Qamus or the fort of Nazaar in the Shuqq region of Khyber. Jews had shifted their children and women to this fort after the fall of other forts in the Shuqq region of Khyber. She was initially given to Dahya Kalbi as he had requested
for a slave girl from the spoils of war. Then Prophet Muhammad was told that she was the chief woman of the Banu Quraidha and Banu Nadhir tribe and belonged to the lineage of so, he was advised to take her under his care, instead of giving to an ordinary soldier. Thus, Prophet Muhammad paid Dahya a monetary price in exchange of Saidatuna Safiyah Binti Huyay and asked him to choose any other slave girl for himself. Prophet Muhammad took Saidatuna Safiyah Binti Huyayh's possession, emancipated her, and then married her. sent Saidatuna Safiyah Binti Huyayh and her cousin with Bilal who took them from the route where the dead bodies of their relatives were lying on the ground. Saidatuna Safiyah Binti Huyayh remained quiet while her cousin started screaming vehemently and put sand on her face after seeing her relative’s corpse. The Holy Prophet disliked this act of Bilal and asked him if he had lost his mercy, as he was taking a juvenile girl through a route filled with the dead. Thus, Prophet Muhammad scolded Bilal for this act and tried to console Saidatuna Safiyah Binti Huyayh’s cousin. Another narration states that when Saidatuna Safiyah Binti Huyayh was brought before the Holy Prophet, after the war, he told others to take her in to a tent. Then, he went to visit her and when she saw him coming, she laid out a mattress for him and sat on the floor. When the Holy Prophet saw her, he said: O Safiyah, your father always held hostility against me. On hearing this she said: God Almighty does not punish someone else for another person’s sins. Prophet Muhammad offered her two options. He told her that if she wanted, she was free and could be sent to her tribe or she could accept Islam and marry him. Saidatuna Safiyah Binti Huyayh chose to accept Islam, as she loved Islam from a young age and wanted to adopt it. Hence, she considered it best for herself to accept Islam and marry the Holy Prophet .
, after the war, he told others to take her in to a tent. Then, he went to visit her and when she saw him coming, she laid out a mattress for him and sat on the floor. When the Holy Prophet saw her, he said: O Safiyah, your father always held hostility against me. On hearing this she said: God Almighty does not punish someone else for another person’s sins. Prophet Muhammad offered her two options. He told her that if she wanted, she was free and could be sent to her tribe or she could accept chose to accept Islam, as she loved Islam from a young age and wanted to adopt it. Hence, she considered it best for herself to accept Islam and marry the Holy Prophet . The most authentic narration is that she was chosen by
as his share in the spoils of war. Then, he gave her the choice to go back to her tribe or accept . Marriage with Prophet Muhammad
married Saidatuna Safiyah Binti Huyay at Khyber and her freedom was made her dowry. She was seventeen years old at the time of her marriage. When Saidatuna Safiyah Binti Huyay was married to Prophet Muhammad , she had a bruise below her eye. When the Holy Prophet asked her about it, she told him that her former husband had hit her after she had told him her dream. She had dreamed that a full moon rose from Yathrib and came into her lap. When her husband heard about it, he said, you wish to marry the king of Yathrib, who is fighting us and slapped her. Hence, she had a bluish bruise on her face. It took them 3 days to come back to Madinah as ;
consummated the marriage on the way. Then, a wedding feast was organized in which sattu (a drink made from wheat) and dates were served. According to Ibn-e-Hisham, Al-Hais, a dish that is a mixture of dates, sattu (wheat), and ghee was served. Ibni Saad states that Ghee (clarified butter), dates, and Al-Aqt (Jameed) were served. Saidatuna Safiyah Binti Huyay was extremely beautiful. When the women of the Ansar heard about her beauty, they gathered to see her at the house of Haritha ibn Nauman . Her love for the Holy Prophet was unmatched and she used to express it in her words as well. At one time, when the Holy Prophet was ill, the Mothers of the Faithful were around him. Saidatuna Safiyah Binti Huyay came forward and said: O Prophet of Allah! I wish that what you suffer from, be in me rather than in you. When the other wives heard it, they winked at one another. Prophet Muhammad noticed it and testified that Saidatuna Safiyah Binti Huyay was a loyal and truthful lady, and she meant what she said.
Her Character
Saidatuna Safiyah Binti Huyay was a very wise, virtuous, and patient lady who remained composed, even in the toughest of circumstances. Furthermore, she was a merciful woman who would forgive others. Once, her maid made a wrong complaint about her to Saiyidina Umar ibn Al-Khattab . The incident is narrated as:
روينا أن جارية لها أتت عمر فقالت:إن صفية تحبّ السبت وتصل اليھود، فبعث إليھا فسألھا عن ذلك، فقالت: أما السبت فإنّي لم أحبه منذ أبدلني اللَّه به الجمعة، وأما اليھود فإن لي فيھم رحما، فأنا أصلھا، ثم قالت للجارية: ما حملك على هذا؟ قالت: الشيطان. قالت: اذهبي، فأنت حرة.
It is reported that her maid went to Saiyidina Umar ibn Al-Khattab and told him that Saidatuna Safiyah Binti Huyay liked Saturday (the Jewish Sabbath) and she had contacts with the Jews. Saiyidina Umar Bin Al Khattab sent for Saidatuna Safiyah Binti Huyay , and asked her if her maid was telling the truth. She said: I don’t like Saturday since Allah exchanged it with Friday for me; as for the other matter, I have relatives among the Jews as that is my origin. Then she turned to her maid and asked her, what made you do this? The maid replied: the Devil. Instead of punishing her, Saidatuna Safiyah Binti Huyay , told her: Go, you are free.
She was also a very generous woman. After her wedding, when she came to Madinah, she gave gold earrings to Saidatuna Fatimah Al Zahra and all the wives of the Holy Prophet .
, even sold her other house (apart from the one in the Holy Prophet’s compound), and fixed one-third of its proceeds for her Jewish nephew and the rest for the poor people of Madinah. After the demise of Prophet Muhammad , she always missed his kindness and protection. Saidatuna Safiyah Binti Huyay , lived the rest of her life, praying and worshipping Allah, but ensured that she was treated in the same manner as other Mothers of the Faithful. It is narrated that when the Muslims conquered their enemies in various places and took the spoils of war, Saiyidina Umar Bin Al Khattab set an allowance of 12000 dirhams for each of the Mothers of the Faithful except Saidatuna Juwairiyah and Saidatuna Safiyah Binti Huyay , to whom he gave 6000 dirhams each. They both objected to the decision and refused to take the money. Saiyidina Umar Bin Al Khattab told them that the others were given more since they were emigrants, but Saidatuna Juwairiyah and Saidatuna Safiyah Binti Huyay said that they were given this amount due to their relationship with the Holy Prophet and we have the same relationship as well. Hence, they were given 12,000 dirhams as well.
Role during Saiyida Uthman’s Ibni Affan Besiege
Saidatuna Safiyah Binti Huyay actively played a role in settling the political problems that began during the reign of Saiyidina Uthman Ibn Affan and tried her best to stop the rebellion. She tried to reach Saiyidina Uthman Ibn Affan on her mule but, she was not allowed to meet him. Ushtar forced her mule to return. Then, she had a wooden conduit built between her house and Saiyidina Uthman Ibn Affan’s so that she could provide food and water to him and his family. She continued to help him until he was martyred.
Demised
She lived for 60 years and passed away in 52 A.H., during the reign of Muawiyah ibn Abi Sufyan. Saeed ibn A’as led her funeral prayer and she was buried in Jannat Al-Baqee. Her name is also remembered in the books of Ahadith as she transmitted 10 narrations of the Holy Prophet
- 1 Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 428.
- 2 Abu Al-Fadl Muhammad ibn Mukram ibn Ali (1414 A.H.), Lisan Al-Arab, Dar Sadir, Beirut, Lebanon, Vol. 14, Pg. 462-463.
- 3 Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 428.
- 4 Ahmed ibn Al-Hussain ibn Ali ibn Musa Al-Bayhaqui (1424 A.H.), Al-Sunan Al-Kubra, Hadith: 12754, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 496.
- 5 Abu Al-Fadl Ahmed ibn Ali Al-Asqalani (1415 A.H.), Al-Isaba fi Tamyeez Al-Sahaba, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 210.
- 6 Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (2003), Usud Al-Ghaba Fi Ma’rifat Al-Sahaba, Maktaba Al-Tawfiqiya, Cairo, Egypt, Vol. 7, Pg. 160.
- 7 Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 120.
- 8 Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 11, Pg. 212.
- 9 Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkat wa Maktaba wa Matba Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 518-519.
- 10 Ibid, Vol. 2, Pg. 190-191.
- 11 Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (2003), Usud Al-Ghaba Fi Ma’rifat Al-Sahaba, Maktaba Al-Tawfiqiya, Cairo, Egypt, Vol. 7, Pg. 160.
- 12 Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 284.
- 13 Abu Abdullah Muhammad ibn Umar Al-Waqidi (1409 A.H.), Al-Maghazi, Dar Al-A’alami, Beirut, Lebanon, Vol. 2, Pg. 672-673.
- 14 Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkat wa Maktaba wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 2, Pg. 336-337.
- 15 Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafah, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 304.
- 16 Abu Abdullah Muhammad ibn Umar Al-Waqidi (1409 A.H.), Al-Maghazi, Dar Al-A’alami, Beirut, Lebanon, Vol. 2, Pg. 668-669.
- 17 Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 3500, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 600.
- 18 Ibid, Hadith: 3497, Pg. 600.
- 19 Abu Abdullah Shams Al-Din Al-Zahabi (1425 A.H.), Tadhhib Tahdhib Al-Kamal fe Asma Al-Rijal, Al-Farooq Al-Haditha lil Taba’at wal-Nashr, Cairo, Egypt, Vol. 11, Pg. 145.
- 20 Abu Abdullah Muhammad ibn Umar Al-Waqidi (1409 A.H.), Al-Maghazi, Dar Al-A’alami, Beirut, Lebanon, Vol. 2, Pg. 673-674.
- 21 Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 97.
- 22 Ibid., Pg. 96.
- 23 Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 285.
- 24 Abu Abdullah Shams Al-Din Al-Zahabi (1425 A.H.), Tadhhib Tahdhib Al-Kamal fe Asma Al-Rijal, Al-Farooq Al-Haditha lil Taba’at wal-Nashr, Cairo, Egypt, Vol. 11, Pg. 147.
- 25 Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkat wa Maktaba wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 2, Pg. 336.
- 26 Ibid, Pg. 646.
- 27 Ibid.
- 28 Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 285.
- 29 Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 97.
- 30 Abu Abdullah Shams Al-Din Al-Zahabi (1425 A.H.), Tadhhib Tahdhib Al-Kamal fe Asma Al-Rijal, Al-Farooq Al-Haditha lil Taba’at wal-Nashr, Cairo, Egypt, Vol. 11, Pg. 147.
- 31 Abu Al-Fadl Ahmed ibn Ali Al-Asqalani (1415 A.H.), Al-Isaba fi Tamyeez Al-Sahaba, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 211.
- 32 Ibid, Pg. 212.
- 33 Abu Abdullah Shams Al-Din Al-Zahabi (1425 A.H.), Tadhhib Tahdhib Al-Kamal fe Asma Al-Rijal, Al-Farooq Al-Haditha lil Taba’at wal-Nashr, Cairo, Egypt, Vol. 11, Pg. 145.
- 34 Abu Al-Fadl Ahmed ibn Ali Al-Asqalani (1415 A.H.), Al-Isaba fi Tamyeez Al-Sahaba, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 211.
- 35 Ibid, Pg. 212.
- 36 Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8. Pg. 102.
- 37 Abu Bakr ibn Al-Husain Al-Bayhaqui (1424 A.H.), Al-Sunan Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 659.
- 38 Abu Abdullah Shams Al-Din Al-Zahabi (1425 A.H.), Tadhhib Tahdhib Al-Kamal fe Asma Al-Rijal, Al-Farooq Al-Haditha lil Taba’at wal-Nashr, Cairo, Egypt, Vol. 11, Pg. 147.
- 39 Abu Al-Fadl Ahmed bin Ali AL-Asqalani (1415 A.H.), Al-Isaba fi Tamyeez Al-Sahaba, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 212.
- 40 Abu Al-Fadl Ahmed ibn Ali Al-Asqalani (1415 A.H.), Al-Isaba fi Tamyeez Al-Sahaba, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 8, Pg. 212.
- 41 Ibid.
- 42 Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal min Ansab Al-Ahraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 444.
- 43 Al-Syed Al-Jamili (1416 A.H.), Nisa Al-Nabi, Dar wa Maktabah Al-Hilal, Beirut, Lebanon, Vol. 1, Pg. 155.
