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Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
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Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
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Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
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Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
146
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Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
147
Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Safiyya bint Huyayy (ra): A Heart of Gold | The Firsts
From the lineage of a noble Prophet, Safiyya bint Huyayy (ra) was viewed with deep suspicion at times due to her roots. But she shined most with the Prophet ﷺ in regards to her love, care, and empathy.
The Firsts is a weekly video series that chronicles the lives of the sahabah during and after the time of the Prophet ﷺ.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. We've had many people to do it, but we're going to welcome you to our community as if you're the first. So I'm going to ask you to repeat after me, inshallah, first in Arabic and then in English. I bear witness that there is only one God, and that Muhammad is his final messenger. Welcome to our community, welcome home, inshallah. You can have a seat, and all the brothers will hug you in about an hour, inshallah. Hopefully they won't forget by then. Congratulations, and we ask Allah to bless you in your journey, and to keep you firm and steadfast, and to protect you, and to allow you to find the best of this life and the best of the next through this journey. Allahumma ameen. Alhamdulillah wa salatu wa salamu ala rasulullah wa ala alihi wa sahbihi wa man wala. So tonight, inshallah ta'ala, we are going to be continuing with another one of our mothers, another one of the wives of the Prophet salallahu alayhi wa sallam, and certainly one of the most unique stories that we find from the seerah of the Prophet salallahu alayhi wa sallam. And it's interesting because her name is very common amongst the Muslims. Safiyyah, radiyallahu ta'ala anha. The name Safiyyah, you will find very common amongst the Muslims, unlike the name Juwayriya, for example. But there is so much to her story about the life of a woman that lives under suspicion as a convert to Islam, because of her background. And that is, of course, that Safiyyah, radiyallahu ta'ala anha, is the only wife of the Prophet salallahu alayhi wa sallam,
from a Jewish background. In fact, she's the only wife of the Prophet salallahu alayhi wa sallam who's not from an Arab background. Okay, so she has a very unique story. And, of course, there's much wisdom. And as we said, if you look at the nature of the enemies of the Prophet salallahu alayhi wa sallam at the time, he marries three daughters of three of the chiefs of his enemies. Abu Sufyan from Quraysh, he marries Umm Habiba, radiyallahu ta'ala anha. And Abu Sufyan would, of course, become Muslim. He marries Juwayriya bint al-Harith, the daughter of the chief of Ban al-Mustalaq, who was plotting on the Prophet salallahu alayhi wa sallam. And al-Harith became Muslim as a result of that. And, of course, here, Safiyya, radiyallahu ta'ala anha, who we're going to be speaking about, the daughter of one of the chief enemies of the Prophet salallahu alayhi wa sallam, who did not become Muslim. But, of course, one of the greatest ways, as we said, that you find a people come together is through the marriage of a leader to someone from that tribe. And in this situation, with Safiyya radiyallahu ta'ala anha, there's so much to her story for us to really unpack. Now, one of the beautiful gems that we take from this is that the Prophet salallahu alayhi wa sallam is going to marry in Safiyya radiyallahu ta'ala anha a descendant of Ibrahim alayhi salam, and through Ibrahim, a descendant also of Harun alayhi salam. So she is descending through the line of prophets. And, of course, some of the symbolism of this, that the Prophet salallahu alayhi wa sallam is marrying someone from the lineage of Bani Israel, and in the case of Isa alayhi salam, when Isa alayhi salam returns, one of the things that's narrated from Ka'b ibn al-Ahbar radiyallahu anhu is that Isa alayhi salam would marry a woman from this ummah, from the ummah of Muhammad salallahu alayhi wa sallam, when he resides on this earth. And he specifically said from Banu Asad, which is the tribe of Khadijah radiyallahu ta'ala anha.
So the Prophet salallahu alayhi salam marrying a descendant of Harun alayhi salam, and by extension, her uncle, her great uncle is Musa alayhi salam. And after Muhammad salallahu alayhi wa sallam will come Isa alayhi salam, and Isa alayhi salam will marry from the ummah of Muhammad salallahu alayhi wa sallam. And, of course, this is just a saying of a tabi'i in this regard, perhaps a woman that is of kin to Khadijah radiyallahu ta'ala anha in specific. So who is Safiyyah radiyallahu ta'ala anha? Number one, her name was actually Safiyyah, and Safiyyah means chosen one. Now, some of the writers and authors said that it could mean that the Prophet salallahu alayhi wa sallam chose her, but it appears, allahu a'lam, that that was always her name. So her name was not changed from any other name, as was the case of Juwayriya radiyallahu ta'ala anha or others, but rather it was her name growing up. And there were other women that were named Safiyyah at the time of the Prophet salallahu alayhi wa sallam. Can anyone tell me any famous ones? Any famous Safiyyas? Anyone? You'd make me really, really happy because we covered one of them in the first. The aunt of the Prophet salallahu alayhi wa sallam, Safiyyah bint Abdul Muttalib, the mother of Az-Zubayr ibn Safiyyah radiyallahu ta'ala anha wa radiyallahu anhu. So Safiyyah bint Abdul Muttalib. Another famous Safiyyah, not so famous, but famous because of her family, is Umar radiyallahu anhu had a sister named Safiyyah, so Safiyyah bint al-Khattab as well. So there were other Safiyyas at the time of the Prophet salallahu alayhi wa sallam, and it wasn't an uncommon name at the time. Now this Safiyyah is the daughter of Huyay ibn al-Khattab. Huyay ibn al-Khattab. And Huyay ibn al-Khattab is the chief of the most powerful Jewish tribe in Medina, Banu Nadir. Banu Nadir. Banu Nadir.
So her father is the chief of one of the most, or actually the most powerful Jewish tribe in Medina at the time, Banu Nadir. Her mother is named Barra bint Samawil, Samuel. Barra bint Samawil. And she is from the royals of Banu Qurayza, another powerful Jewish tribe in Medina at the time. So you have a woman of noble lineage, and who has a very interesting story of the Prophet salallahu alayhi wa sallam coming to Medina because, of course, these tribes had settled in Medina in anticipation of a prophet that was to arise amongst them. That is why you had a migration of those tribes of the people of the book to the area, because they had traced in the Bible that this was the place that a prophet would arise. And in the case of these tribes, they were expecting a prophet to be a continuation of Bani Israel, to be an Israelite as well. And Safiyyah radiyallahu anha narrates the story from here. As a child growing up, and then anticipating the arrival of the prophets, a prophet of Allah in that region, because that was the story of those tribes in the region, and then the Prophet salallahu alayhi wa sallam coming to Quba. So she tells the story herself. She says, كنت أحب ولدي أبي إليه that I was the most beloved of my children to my father. إلى عمي أبا ياسر and to my father, to my uncle, أبي ياسر. And she says, لم ألقاهما قط مع ولد لهم إلا أخذاني دونه that if they saw me amongst any other children, if they saw me amongst my siblings, or even my uncle أبو ياسر saw me amongst his own children, then they would only pay attention to me because of how much they loved me. So I was the closest to my father, and I was the closest to my uncle. This is important context. She's saying that my father adored me. And this is something, subhanAllah, that the scholars will talk about,
and that when you read the history, even of some of the greatest tyrants, that tyrants are different sometimes in their household with their family. They have that cognitive dissonance. So she speaks very lovingly about her father and how he treated her, despite the way that he's going to treat the Prophet salallahu alayhi wa sallam and other people. So with me, he was amazing. She said, فَلَمَّا قَدِمَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَمَ الْمَدِينَةِ وَنَزَلَ قُبَاءَ فِي بَنِ عَمْرِ بْنِ عَوْفِ غَادَى عَلَيْهِ أَبِي حُيَيِّ بْنُ أَخْطَبِ وَعَمِّي أَبُو يَاسِرِ She said, so when the Prophet salallahu alayhi wa sallam came to Medina, and he arrived in Quba, so this is the very beginning of the Hijrah, the very beginning of the Hijrah, then my father and my uncle immediately went to Quba in the morning to see if he was him, to see if that was the Prophet that they had been waiting for. So she's at home, she says that they came after Ghurub al-Shams, after the sunset, so they spent the whole day in Quba, and basically she's waiting at the door. She's waiting to see her father and her uncle and hear the news. So she says, فَآتَيَا كَالَيْنِ كَسْلَنَيْنِ سَاقِطَيْنِ يَمْشِيَانِ الْهُوَيْنِ So she says that they came looking defeated, you know, slumping, beat down, and basically they paid no attention to me whatsoever. So she says, فَهَشِشْتُ إِلَيْهِمَا كَمَا كُنتُ أَصْنَعْ So I went to them the way that I used to do, to my uncle, to my father especially, and she said that, وَاللَّهِ مَلْتَفَتَ إِلَيَّ وَاحِدٌ مِّنْهُمَا Not a single one of them turned towards me. My father and my uncle completely ignored me, like they were so overcome by what had just happened that they didn't even look at me.
So she said that my uncle Abu Yasir then spoke to my father, and he said to him, أَهُوَهُ Is it really him? Is it really him? أَهُوَهُ Is it really him? قَالَ نَعْمُ وَاللَّهِ And my father Huyay said, I swear by Allah, it's him. So Safiyyah is watching this conversation unfold before her. فَقَالَ أَتَعْرِفُهُ وَتُثْبِتُهُ Her uncle says to her father, You know him? You are able to confirm that this is the prophet of Allah? That this is the one we've been waiting for? قَالَ نَعْمُ He said, yes. قَالَ فَمَا فِي نَفْسِكَ مِنْهُمْ The uncle is clearly waiting for instructions from the father, the head of the tribe. So what do you say about him? What should we do? And he said, عَدَاوَتُهُ وَاللَّهِ مَا بَقِيتُ I will be his enemy as long as I'm alive. So I'm his enemy. So SubhanAllah, you have these polar opposite reactions. You had Abdullah ibn Salam, رضي الله تعالى عنه, the chief rabbi of Medina. And as soon as he saw the prophet, he embraced him in Quba. But this shows you where the political and the scholarly come to clash. The same reason why in Mecca, Abu Jahl rejects the prophet. He listens to the Quran. He says, this is divine revelation. I know it. But what does Abu Jahl say when he confirms to those that are closest to him? I know he's a prophet of Allah. I know he's telling the truth. He says, but he's from Banu Hashim and I'm from Banu Mahzum. If I give Banu Hashim a prophet, what will happen to Banu Mahzum? So the scholarly class here, the chief rabbi, finds it easy to accept the prophet صلى الله عليه وسلم and to take this as a confirmation of an extension. Huyayy ibn Akhtab says, we're going to be at war because he's not from us. He's not from the offspring of Bani Israel.
So this is the prelude to Khaybar. Now, the prophet صلى الله عليه وسلم, you know, we talked about this last week. He knows about the father of Juwayriya hiding two camels in Wadi Aqiq. He knows about Al-Abbas صلى الله عليه وسلم hiding his wealth back in Mecca. He knows all of these things through divine revelation. He's able to tell you about things that are happening inside the Kaaba, even from a distance, so many different things. The prophet صلى الله عليه وسلم knows who the hypocrites of Medina are as well. Why didn't the prophet صلى الله عليه وسلم just do something about it then? Right? Because the prophet صلى الله عليه وسلم is actually showing his justice even in these first seven years. The enmity was declared before the prophet صلى الله عليه وسلم even set foot in Medina when he was still out in Quba. The enmity was declared. But the prophet صلى الله عليه وسلم does not treat them in accordance with rumors. And in fact, the prophet صلى الله عليه وسلم tries to reconcile the tribes. He tries his best صلى الله عليه وسلم for years to try to bring people together and to try to eliminate the feelings of spite and malice. And of course he succeeds with some and others are stuck on fighting him صلى الله عليه وسلم and undermining him at every turn. Now, this is now towards the end of the Madani Seerah where Allah عز و جل starts to expose the plots of the people. So Abdullah ibn Ubayy ibn Sulul was exposed last time in Ban al-Mustalaq. That's when the exposure of Abdullah ibn Ubayy ibn Sulul happened because that's when he took the opportunity to say when we get back to Medina then we're going to displace him. We're going to take over. And he obviously spreads the slander of our mother Aisha رضي الله تعالى عنها and causes the destruction that he causes. Now you have Khaybar Banu Nadhir and Banu Qurayza. And Huyay, her father is the main one who is working to facilitate the treason from the inside and to harm the prophet صلى الله عليه وسلم
from the inside during the Battle of Khandaq. So the prophet صلى الله عليه وسلم builds a trench with the companions to protect himself from the outside and from the enemies that are coming from Mecca. And Huyay is the main instigator, the chief instigator to work with the outside, the external enemy despite everything in between them, despite all the treaties to try to harm the prophet صلى الله عليه وسلم from within. So you have this political player here. You have the hypocrites of Medina that are also working against the prophet صلى الله عليه وسلم and you have the prophet صلى الله عليه وسلم's enemies from Mecca. Obviously Allah عز و جل gives the prophet صلى الله عليه وسلم victory against his enemies in Khandaq. They're able to ward off the attack, the onslaught. And the prophet صلى الله عليه وسلم is given victory on the inside as well. And so Huyay, being the chief of Banu Nadhir, he is killed in Khaybar seven years after Hijrah. So her father is killed. Now Safiyyah رضي الله تعالى عنها her husband also would be killed. So her father is killed and her husband is killed. Safiyyah رضي الله تعالى عنها was married twice before the prophet صلى الله عليه وسلم. First she was married to a man by the name of Salam ibn Mushkim and they were divorced. And then her second husband, by her words, was a man by the name of Kinan ibn Abu al-Huqayq. And Kinana ibn Abu al-Huqayq was one of the chief insiders against the prophet صلى الله عليه وسلم as well, one of the chief poets. And by her words, was also an abusive husband. So SubhanAllah, you get very personal here because you'll actually get to hear some of these things that he actually physically abused her. And particularly she mentioned her last memory with her husband to be an abusive memory. And guess what it was? She woke up from a dream where she saw the moon rising over Khaybar. So remember, Juwayriya رضي الله عنها
saw the moon rising over Muraysir. And here Safiyya رضي الله تعالى عنها sees the dream that all of the wives of the prophet صلى الله عليه وسلم will see of the moon rising. طالع البدر علينا The moon rises in a very specific way. So she wakes up and she tells her husband the dream. And she doesn't know what the dream means. This is before Khaybar happened. She just thinks it's a beautiful dream that she saw a full moon rising over Khaybar. And she says that my husband started to physically beat me. He punched me in the face. And he said تريدين ملك يثرب that you want the king of Yathrib. That you're desiring the king of Yathrib. You're desiring Muhammad صلى الله عليه وسلم. And that's the dream that you had. So she said he physically assaulted me and was violent as a result of that. So SubhanAllah Khaybar happens and both her father and her husband will die in Khaybar. Now this is where you start to see some of the harshness of the realities of battle. And you start to see the Prophet صلى الله عليه وسلم upholding a different level of ethics and a different level of nobility. When the battle of Khaybar was over, Bilal رضي الله عنه was escorting the women of Khaybar away from the battlefield. But he passed by the site of the battle. So they saw the casualties basically. And this was something the Prophet صلى الله عليه وسلم did not like to happen. He didn't like that the relatives see their fallen ones. Think about that by the way and compare the Prophet صلى الله عليه وسلم from a moral perspective to his enemies who literally mutilated the bodies and left them strung up and hung up in all types of تمثيل, all types of displays after they killed them in Uhud. The Prophet صلى الله عليه وسلم did not like that the families of the casualties will see them no matter what has transpired. And Bilal رضي الله عنه made a mistake in walking directly by where the fallen were.
And Safiyyah رضي الله عنها describes a woman that was with her that started to scream and that started to shout and that started to lose it basically. And the Prophet صلى الله عليه وسلم got mad and he said to Bilal رضي الله عنه He said, أَنُزِعَتْ مِنكَ الرَّحْمَةُ يَا بِلَالِ He said, Has mercy been taken from you O Bilal حَتَّى تَمُرَّ بِمْرَأَتَيْنِ عَلَىٰ قَتْلِ رِجَالِهِمَا That you would take these women and you would let them see their fallen loved ones that you would let them see their fallen men. Has رحمة been taken from you O Bilal So the Prophet صلى الله عليه وسلم instructed Bilal رضي الله عنه to take them away, not to let them see that sight. So this is part of the humanity of the situation as well in Khyber. Now Anas رضي الله عنه he describes, he says that the captives were at Khyber the prisoners of war were at Khyber and as they were at Khyber Dihya رضي الله تعالى عنه he took Safiyyah رضي الله تعالى عنها and a group of captives and others took a group of captives and a man came to the Prophet صلى الله عليه وسلم فقال يا نبي الله أَعْطَيْتَ دِهْيَا صَفِيَّةَ بِنْتْحُيَي سَيِّدَةَ قُرَيْضَ وَالنَّظِيرُ O Prophet of Allah you gave Dihya a captive who was Safiyyah she is the princess or she is the leader, a princess سَيِّدَةَ قُرَيْضَ وَالنَّظِيرُ she is a noble woman of both Quraitha and Nadir. مَا تَصْلُحُ إِلَّا لَكَ It's not befitting for her to go to anyone except for you. Meaning again a captive of a noble family should go to the noble conqueror in the case of there is a conquest of course this is a case of warding off an attack from the inside and the Prophet صلى الله عليه وسلم winning a battle but what he means by that is that she should be your captive not your wife. Right? She should be your captive. Right? That she is too noble to simply be a captive to someone else. So the Prophet صلى الله عليه وسلم he calls Safiyyah رضي الله تعالى عنها forward
and he says to Safiyyah you know as if to tell her سبحان الله why this had to happen, why the reality of battle had to take place the way that it did he said أَبُوكِ مِنْ أَشَدِّ يَهُودَ لِي عَدَاوَةً حَتَّى قَتَلَهُ اللَّهُ أَبُوكِ مِنْ أَشَدِّ يَهُودَ لِي عَدَاوَةً حَتَّى قَتَلَهُ اللَّهُ He said listen, your father was the most vicious of the Jewish tribes towards me until Allah سبحانه و تعالى took him like I'm not a person who likes to kill people, I'm not a person who likes to have these battles. The Prophet صلى الله عليه وسلم was not seeking this type of a situation and the answer of Safiyyah surprised the Prophet صلى الله عليه وسلم. She said I said to the Prophet صلى الله عليه وسلم يَا رَسُولُ اللَّهِ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى She said I said to the Messenger of Allah O Messenger of Allah, Allah says in his book that no one bears the burden of another person. It was surprising because she's quoting Quran to the Prophet صلى الله عليه وسلم. Right? And there are numerous things that the scholars will mention here perhaps obviously proximity, people live amongst each other, there's an exchange of information, Muslims are getting to know the Jews of Medina and in non-hostile situations there is you know an explanation and perhaps something is being recited but the fact that she quotes to the Prophet صلى الله عليه وسلم this ayah is very interesting. And look at what the Prophet صلى الله عليه وسلم does. The Prophet صلى الله عليه وسلم says to her اختاري I give you the choice فإن اخترت الإسلام أمسكتك لنفسي وإن اخترت اليهودية فعسى أن أعتيقك فتلحقي بقومك He said to her look I'm going to give you the choice. This is again a noble gesture from the Prophet صلى الله عليه وسلم to her. He says to her if you become Muslim I'll keep you with me and if you choose to remain amongst the Jewish tribes, if you choose to retain your Jewish religion then I'll send you back to your people free. You know I'll actually free you and send you back to your people. This is a noble gesture that is not expected of the Prophet صلى الله عليه وسلم by any means. Right? That okay you're a noble woman and you don't seem to be someone who did anything wrong so you have a choice. Now when the Prophet صلى الله عليه وسلم said that and this is important in the context when he said that I will keep you the context or what she understands
from that is that the Prophet صلى الله عليه وسلم will take her as a captive if she becomes Muslim or the Prophet صلى الله عليه وسلم will free her if she retains her religion. So she says يا رسول الله لقد هويت الإسلام وصدقت بك قبل أن تدعوني حيث صرت إلى رحلك وما لي في اليهودية أرب وما لي فيها والد ولا أخ So she says to the Prophet صلى الله عليه وسلم يا رسول الله I have longed for Islam and I testified to your prophethood before you invited me to this religion. And she said I have no guardian amongst my tribe. I have no father there. I have no brother there. No one is left for me amongst my people. And she says وخيرتني الكفر والإسلام and she said you're giving me a choice to basically remain upon disbelief or to become a Muslim. This is the choice that I'm hearing from you so it sounds bad because I'm either going to be a captive and a Muslim or I'm going to be free and upon my other religion. And she's saying I actually want to become Muslim. So she says in that case فالله ورسوله أحبوا إلي من العتق Allah and his messenger are more beloved to me than freedom. So she's actually now expressing her sincerity towards Islam and she says وان أرجع إلى قومي and for me to go back to my people.
And the prophet صلى الله عليه وسلم of course this was pleasing to him صلى الله عليه وسلم but what he meant the entire time was that he was offering her to marry her which would be a far more noble place than taking her as a captive. He doesn't have to do anything صلى الله عليه وسلم the expectation in fact is that he takes her as a captive. The prophet صلى الله عليه وسلم instead frees her and he proposes to her to marry her رضي الله تعالى عنها and so the prophet صلى الله عليه وسلم effectively marries her in this regard. Now سبحان الله there is so much to unpack here number one the fact that the prophet صلى الله عليه وسلم gave her the choice to go back to her people and to retain her religion and no harm on you whatsoever. So it shows you the رحمة of the prophet صلى الله عليه وسلم towards her. Number two the prophet صلى الله عليه وسلم did not retain her in captivity but in fact the prophet صلى الله عليه وسلم honored her and this was a hard thing to swallow for the Muslims because she's from بن نضير which was deeply hostile towards the Muslims. It's a hard thing for them to swallow and the prophet صلى الله عليه وسلم on top of that establishes something in the ethics of war that was also unheard of at the time. He establishes عدة for the captives. عدة means there's a waiting period for the captives as well before they would have any type of intimacy or cohabitation or whatever it may be. So the prophet صلى الله عليه وسلم sets her free gives her her freedom as her مهر. He marries her صلى الله عليه وسلم and the prophet صلى الله عليه وسلم allows the عدة to proceed. The عدة at that point is one cycle or if a pregnancy is there until they deliver. And so she stays with أم سليم رضي الله تعالى عنها the mother of أنس بن مالك رضي الله عنه and she observes her عدة with أم سليم. So they make their way back to مدينة. Now the prophet صلى الله عليه وسلم was patient and that the prophet صلى الله عليه وسلم waited for her to signal when she was ready for the marriage to actually take place for the وليمة to take place.
And it was very interesting that she had initially signaled in one place and then she actually said no and the prophet صلى الله عليه وسلم simply kept on going. And then she told the prophet صلى الله عليه وسلم afterwards that the reason why I had initially said that I was ready for the وليمة and then I said not yet was because she feared that the location that they were in was still close to her people and she feared that a counterattack was going to come. And she said I was afraid that she'd be caught by surprise. So I was more comforted if we would go further away from the location of خيبر in that regard and the prophet صلى الله عليه وسلم confirmed her truthfulness. So some of the صحابة were like we don't trust her. And by the way صفية رضي الله تعالى عنها's entire life struggle is going to be we don't trust her. SubhanAllah this is so evident in her life and it's her unique fitna, her unique struggle that we don't trust her, that that constantly is going to be put towards her way. And as Zuhri رحمه الله says, كانت مما أثاء الله على رسوله صلى الله عليه وسلم فحببها وأولم عليها بتمر وسويق وقسم لها. That the prophet صلى الله عليه وسلم immediately admired صفية رضي الله تعالى عنها and he loved صفية رضي الله عنها, her sense of loyalty, her sense of truthfulness. And the prophet صلى الله عليه وسلم held the وليمة for صفية رضي الله تعالى عنها with تمر and سويق and حيس. I know those of you that took the class with Shaykh Yasir Brijas, the one thing I will admit Shaykh Yasir Brijas does better than me is cook. Shaykh Yasir can cook mashaAllah. So I know Shaykh Yasir brought the حيس forward and the سويق and showed you the way the date paste was. The prophet صلى الله عليه وسلم was a simple man and he loved الحيس, he loved the date paste. So the wedding of the prophet صلى الله عليه وسلم takes place actually while they're still on the way back to المدينة. Umm Sulaym رضي الله تعالى عنها says I tailored a dress for صفية رضي الله تعالى عنها and the prophet صلى الله عليه وسلم called for the وليمة at a place called سد الروحاء
and حيس was prepared and we put a leather sheet out and the prophet صلى الله عليه وسلم says tell everyone to come forward and basically it was a potluck, people bring forth whatever food that they have. So some people brought cheese, some people brought dates, some people brought butter and they basically sat together and the prophet صلى الله عليه وسلم said كل من وليمة أمكم eat from the وليمة of your mother. Now when the prophet صلى الله عليه وسلم calls صفية your mother, again it's like we're not sure yet. This is her struggle. So first people were like is he really going to go through with this? Again this is the first time the prophet صلى الله عليه وسلم is marrying a woman who is not an Arab and is from a Jewish background and they're just coming out of خيبر. And she's the daughter of حيي بن أخطب who was the most vicious enemy of the prophet صلى الله عليه وسلم. Are you sure? The prophet صلى الله عليه وسلم says كل من وليمة أمكم eat from the وليمة of your mother and they're wondering now is she going to be given a substatus? Is she going to be a captive? Is she going to be held differently? The prophet صلى الله عليه وسلم dressed her in a means of distinction and he put her behind him صلى الله عليه وسلم on the camel which shows that she is his wife. That she is one of our mothers. And in fact سبحان الله it's one of the things that's narrated of the humility of the prophet صلى الله عليه وسلم that the prophet صلى الله عليه وسلم he kneeled next to the camel and he put one knee out صلى الله عليه وسلم. So the way that a person would go down on one knee, his left knee down and his right knee out and he invited صفية رضي الله عنها to basically use his leg to ascend onto the camel. This was from the humility of the prophet صلى الله عليه وسلم. In fact صفية رضي الله عنها said she was extremely shy because he's رسول الله صلى الله عليه وسلم. Like what is he doing? But this was the prophet صلى الله عليه وسلم showing his humility and showing his grace. Now سبحان الله what happens here and this is one of the most real things that you see about صفية رضي الله عنها is she talks through the difficulty of that situation.
And what she would go through being married to the prophet صلى الله عليه وسلم after this difficult time. She says that our first night they basically talked the entire night. They were talking and they were having these conversations. And she narrates all these conversations between her and the prophet صلى الله عليه وسلم and she said the first thing the prophet صلى الله عليه وسلم asked me about was I had a green scar in my eye. A green scar like a post bruise or a cut but في عيني خضرة. There was a green scar something in my eye. And what was that from? You all remember? When her husband punched her. So سبحان الله imagine like the scar she had bruising from the hit but the scar had remained even some time now has passed and the prophet صلى الله عليه وسلم asked me ما هذه الخضرة بعينك. What is that? What is the green scar that is in your eye? So I said to him قلت لزوجي إني رأيت فيما يرى نائم قمرا وقع في حجري فلطمني that I told my husband that I saw the moon rise over خيبر and then it came into my home and into my lap. And when I said that he struck me and he said تريدين ملكة يثرب you desire the king of يثرب. So she says as I'm talking to the prophet صلى الله عليه وسلم she actually describes that there is one feeling of apprehension that remains that the prophet صلى الله عليه وسلم I mean technically killed my father and he killed my husband. Right? She loved her father and she understood her husband obviously but her father she's specific. So she's saying subhanAllah even inside of herself that that was the one thing that still remained inside of her towards the prophet صلى الله عليه وسلم. And it's as if the prophet صلى الله عليه وسلم knew and the prophet صلى الله عليه وسلم says يا صفية
إِنَّ أَبَاكِي أَلَبَّ عَلَيَّ الْعَرَبُ وَفَعْلَ وَفَعْلَ that your father literally turned the Arabs all against me. I mean he did this and he did that and he's saying that this is what your father did meaning I had no choice at the end of the day but to fight your tribe in this regard. And so she said the prophet صلى الله عليه وسلم said that حَتَّى ذَهَبَ ذَاكَ مِن نَفْسِي until whatever hard feelings I had left me. So I had some hard feelings just about my father and my husband in particular my father in this regard and she said the prophet صلى الله عليه وسلم كان يَعْتَذِرُ إِلَيَّ like he was apologizing and he doesn't have to do that صلى الله عليه وسلم but explaining the situation. This is an ugly reality. Her father literally tried to kill the prophet صلى الله عليه وسلم and committed treason. So she said until all of that left my heart from the prophet صلى الله عليه وسلم and her heart had nothing but love towards the prophet صلى الله عليه وسلم. So this is a human element as well that she's describing the hesitation that existed within her that had left her. Now something interesting happens here. The prophet صلى الله عليه وسلم the next day he comes out of his tent with Safiyyah رضي الله عنها and he sees Abu Ayyub al-Ansari holding a sword. Prophet صلى الله عليه وسلم looks at Abu Ayyub and says what are you doing? Abu Ayyub looks at the prophet صلى الله عليه وسلم and he goes الله أكبر كبّر Why? Can you all guess? He was worried that Safiyyah was going to do something to the prophet صلى الله عليه وسلم so he was waiting outside the house of the prophet صلى الله عليه وسلم with a sword just in case and he said يا رسول الله I was just circling around I was just making sure just being sure that nothing happens to you يا رسول الله فالوحي كرسول الله صلى الله عليه وسلم So the prophet صلى الله عليه وسلم started to laugh and he said خيرا خيرا ان شاء الله like okay, like you're good جزاك الله خيرا like he understands Abu Ayyub is doing this from a place of sincerity and from a soft spot
and they're genuinely worried about the prophet صلى الله عليه وسلم they're like is the prophet صلى الله عليه وسلم being set up for some sort of a counter attack and then you start to see once again how every single thing now that goes wrong is going to be blamed on Safiyyah رضي الله تعالى عنها So the prophet صلى الله عليه وسلم's camel was exhausted camels get exhausted too by the way this was an exhausting expedition an exhausting journey and it was a smaller one it was only meant to carry one person so the prophet صلى الله عليه وسلم and Safiyyah رضي الله عنها on the camel and it was exhausted it was malnourished at that point in the journey, in the battle and it couldn't hold the prophet صلى الله عليه وسلم and Safiyyah رضي الله عنها so it stumbled and it fell forward and the prophet صلى الله عليه وسلم and Safiyyah رضي الله عنها like they slipped and so the sahaba turned away quickly from Safiyyah رضي الله عنها and at that point what do you think they start to say? they say oh my god like he's cursed something's happening to the prophet صلى الله عليه وسلم so they actually, the women look towards the prophet صلى الله عليه وسلم and they said may Allah take away the Jewish woman distance the Jewish woman from the prophet صلى الله عليه وسلم so they're blaming Safiyyah رضي الله عنها they're saying there's a curse she's trying to kill him she's trying to do this she's trying to do that and it shows you again that this is going to take a lot from them and imagine the test for Safiyyah رضي الله عنها hearing all of this essentially her Islam is being questioned her intentions are being questioned with the prophet صلى الله عليه وسلم they make their way back to Medina and in fact the return of Du'aa As-Safar is taken from this particular narration when they return back to Medina so they come back to Medina and the story of Safiyyah really shows you the human side by the way of all of the actors in this situation Safiyyah رضي الله عنها obviously comes back and the news has reached Medina that the prophet صلى الله عليه وسلم the guy that's been trying to have us killed
this entire time and that plotted with the Meccans to have us wiped out the prophet صلى الله عليه وسلم is coming back and he's married to his daughter so there's a lot of apprehension in Medina alright Safiyyah رضي الله عنها meets Fatima رضي الله عنها and she gifted her some of her golden earrings and something else some of the women that were with Fatima رضي الله عنها and then the women of the Ansar went to see Safiyyah رضي الله عنها and which woman do you think wants to see her really really quick Aisha رضي الله عنها you already know you have to know your mother Aisha رضي الله عنها Aisha bolts straight to the house and she covered herself in a way that she hoping she wouldn't be recognized as someone that was going out she said I want to just go look at her right see who she is see what she's about so Aisha رضي الله عنها rushes quickly to see Safiyyah رضي الله عنها with some of the Ansari women they're greeting her but you know it's not really a fully greeting right it's kind of like let's feel her out a bit so the Prophet صلى الله عليه وسلم sees Aisha and Aisha رضي الله عنها didn't say anything she didn't say that she went to see Safiyyah or anything like that the Prophet صلى الله عليه وسلم says to Aisha رضي الله عنها so what did you find what did you think and Aisha رضي الله عنها said رأيت يهودية I saw another Jewish woman the Prophet صلى الله عليه وسلم look this is the justice of the Prophet صلى الله عليه وسلم and this is our mother Aisha despite her jealousy at the moment the Prophet صلى الله عليه وسلم says لا تقولي هذا يا عائشة فقد أسلمت don't say that oh Aisha like you're going to insult her you're going to put her down don't say that she's not really a Muslim that I just saw another Jewish woman because she's actually she's become a Muslim so Aisha رضي الله عنها never insulted her with that again that's not the case of everyone else Aisha رضي الله عنها will never bring this up again and you have to understand not just the particular dynamics here سبحان الله in Medina and I can't wait till we talk about
Ikramah ابن أبي جهل what's it like when you have the son of Abu Jahl now on your side what's it like when you have Hind بنت عتبة who did what she did on your side right you remember when Bilal رضي الله عنه walked by Abu Sufyan in Mecca and they said to Abu Sufyan that the swords of Allah did not reach the necks of the enemies of Allah and Abu Bakr رضي الله عنه tried to stop Bilal رضي الله عنه from saying that Ammar رضي الله عنه from saying that look, it's human nature here there is a process here that's going to unfold between them and some of the hard feelings that exist but Aisha رضي الله عنها did not use that particular term towards her to insinuate that she's just one of the enemies and that she's she's not even a real Muslim again however it did happen a few times with her رضي الله عنها where that was the insult that was leveled towards her that some of the wives of the Prophet صلى الله عليه وسلم said to her نحن أكرم على رسول الله صلى الله عليه وسلم منها نحن أزواجه وبنات عمه that we are more honorable more beloved to the Prophet صلى الله عليه وسلم than her because we are his wives and we're also his cousins not his cousins like first cousins here but we're from the same tribe we're from the same people as the Prophet صلى الله عليه وسلم and one time the Prophet صلى الله عليه وسلم finds Safiyyah رضي الله عنها in tears and says why are you crying? and she says that one of the wives of the Prophet صلى الله عليه وسلم called her البنت اليهودية right the daughter of a Jewish woman or a Jewish woman and look how the Prophet صلى الله عليه وسلم comforts her it's one of the most beautiful things that you find from our Messenger صلى الله عليه وسلم he says to her what do they have to say about you when your father is Harun your uncle is Musa and your husband is Muhammad صلى الله عليه وسلم who's more noble than you? you are the descendants of Harun صلى الله عليه وسلم
your father is the Prophet Harun صلى الله عليه وسلم your uncle is the Prophet Musa صلى الله عليه وسلم and your husband is the Prophet Muhammad صلى الله عليه وسلم comforting her and assuring her that there is nothing that holds her back in this regard Safiyyah رضي الله تعالى عنها also one of the things that we find from her the famous incident of Aisha رضي الله عنها breaking the plate when Aisha رضي الله عنها walked in her insecurity was her food she broke the plate in front of the men and what did the Prophet صلى الله عليه وسلم say غارت أمكم your mother has become jealous some of the narration say that it was Safiyyah رضي الله عنها and Safiyyah was a good cook so another reason for Aisha to not like her in that regard they actually do become very close later on within the seerah of the Prophet صلى الله عليه وسلم now of the most famous instance with Safiyyah رضي الله تعالى عنها is the famous term إنها صفية she is Safiyyah what is the context of this particular story Safiyyah رضي الله عنها's home was built not directly next to the masjid of the Prophet صلى الله عليه وسلم but basically a little bit behind where the hujurat as we know them are so it's a little bit of a distance compared to the house of for example Aisha رضي الله عنها which is where the Prophet صلى الله عليه وسلم is buried today and Safiyyah رضي الله تعالى عنها narrates and this is through multiple narrations that they went to visit the Prophet صلى الله عليه وسلم the wives of the Prophet صلى الله عليه وسلم went to visit the Prophet صلى الله عليه وسلم in اعتكاف in Ramadan so in the last 10 nights of Ramadan they went to visit the Prophet صلى الله عليه وسلم while he was in اعتكاف in the masjid and when they got up to leave the Prophet صلى الله عليه وسلم said to Safiyyah رضي الله تعالى عنها لا تعجلي حتى انصرف معك don't rush, let me walk you home now when he says that of the context وكان بيتها في دار اسامة
that her home was in the home of Usama what that means as the scholars mention is that it's a home that Usama بن زيد رضي الله عنه will inhabit later so the narrators understood where exactly that was but it wasn't connected directly to the masjid so the Prophet صلى الله عليه وسلم says let me walk you home it's late at night and this is again from the noble manners of the Prophet صلى الله عليه وسلم that he's going to walk her home so that nothing happens to her and that she feels safe obviously and feels a sense of warmth and the Prophet صلى الله عليه وسلم had that way with all of those that were close to him so the Prophet صلى الله عليه وسلم walked with her فلقياه رجلان من الانصار so two men from the Ansar they saw the Prophet صلى الله عليه وسلم walking with Safiyyah so they looked at the Prophet صلى الله عليه وسلم and they started walking really fast why? right? what did we just see? we don't want to know what we just saw we're just going to keep on walking so the Prophet صلى الله عليه وسلم he calls them back and he says تعاليا تعاليا come back both of you come here and he says إنها صفيا this is Safiyyah my wife and they say سبحان الله يا رسول الله سبحان الله what do they mean by that? of course we didn't assume anything bad of you oh messenger of Allah سبحان الله يا رسول الله سبحان الله and the Prophet صلى الله عليه وسلم says إن الشيطان يجري من الإنسان مجرد دم look the Shaytan flows through a person the way that blood flows through your veins so I just wanted to root out any thoughts that you have in your mind that I was doing anything inappropriate that I was walking with someone who's not محرم to me someone who's not related so that it wouldn't put anything in your نفوس in yourselves and سبحان الله this hadith has so much fiqh in it it has so much jurisprudence that's taken from it even in the titles of the chapters of hadith in البخاري باب زيارة المرأة زوجها في اعتكافه the chapter of a woman visiting her husband while he's in اعتكاف so that's one fiqh ruling
in صحيح مسلم باب بيان أنه يستحب لمن رؤيا خاليا بامرأة وكانت زوجة أو محرما له that it's the chapter of the recommendation of a person who is seen with a woman who is his wife or who is محرم to him but people don't know that to basically make things clear so when someone says to you, it's a famous expression باب من انها صفية she is صفية, what that means is just make things clear don't let people doubt certain things about you, that it's good for you to clear your name if people start to think a certain thing about you and to not let room, leave room for the shaytan to think certain thoughts this is so relevant in the age of social media by the way like if you post something that's ambiguous that could suggest something just make things clear right, try to make things clear so that people do not assume certain things about you and this is from the famous incident of صفية رضي الله تعالى عنها now in حجة الوداع we see another another way in which the prophet صلى الله عليه وسلم shows her a particular type of love and care in his expression and that is that in حجة الوداع when the prophet صلى الله عليه وسلم went out with his family and so all of our mothers went out with the prophet صلى الله عليه وسلم on the farewell hajj that صفية رضي الله تعالى عنها's camel took off alright, so imagine they're in the middle of the journey and صفية رضي الله عنها's camel just takes off so صفية رضي الله عنها just breaks down into tears and subhanallah it's one of the most beautiful forms of rahmah, of mercy that you see from the prophet صلى الله عليه وسلم in a society where affection was عيب it was shameful, what are you doing? right, how do you show consideration from بن المصطلق the prophet صلى الله عليه وسلم held the entire army because عائشة رضي الله عنها lost her necklace
and now the prophet صلى الله عليه وسلم is going to hold everyone back because صفية رضي الله عنها lost her camel and the prophet صلى الله عليه وسلم walks to صفية رضي الله عنها يمسح دموعها بيده صلى الله عليه وسلم and the prophet صلى الله عليه وسلم started to wipe her tears with his hands صلى الله عليه وسلم and started to calm her down it's okay, I'll get you another camel don't worry and he gave her love and care and affection until she calmed down رضي الله تعالى عنها subhanallah, I mean think about the impact that this has on the psyche of the people to see their prophet صلى الله عليه وسلم showing that much consideration to her رضي الله تعالى عنها in this regard and the prophet صلى الله عليه وسلم holds the entire army once again until the prophet صلى الله عليه وسلم settles صفية رضي الله تعالى عنها there's a narration that زينب رضي الله تعالى عنها that the prophet صلى الله عليه وسلم told زينب رضي الله عنها to let صفية ride with her and she said something very similar along the lines of I'm not going to give اليهودية, I'm not going to give her any room on my camel but the narration has many problems to its senate I mean it's not even worth quoting in this context just to say صفية رضي الله تعالى عنها lost her camel and the prophet صلى الله عليه وسلم held up everyone in حجة الوداع now in that process صفية رضي الله تعالى عنها obviously delays basically the process of the hajj and the process of everything that's taking place in that regard you also find many of the narrations of صفية رضي الله عنها having missed تواف الوداع due to her purification and عائشة رضي الله عنها of course missed تواف الإفاضة so we see the difference in how the prophet صلى الله عليه وسلم dealt with the two based upon their circumstances and we take some of the fiqh from that now what are the main qualities of صفية رضي الله عنها so we talked about جويرية, الذكر we talked about زينب جويرية was a woman who remembered Allah frequently زينب رضي الله عنها
was a woman of tahajjud, a woman of praying qiyam رضي الله عنها صوام قوام fasting and praying all night so you see all these beautiful qualities what is صفية's super power if you will and this is beautiful imam al-dhahabi says كانت صفية ذات حلم ووقع صفية was a woman of great empathy great nobility but really a heart of gold a woman of great empathy a woman of great care she was very soft رضي الله عنها very nurturing, very loving and that was something that the prophet صلى الله عليه وسلم had as a quality as well of course, the prophet صلى الله عليه وسلم had that حلم that forbearance, that softness that empathy towards his ummah towards people صفية رضي الله عنها manifested it in a very beautiful way and so when the prophet صلى الله عليه وسلم was dying صفية رضي الله عنها what did she do, she started to cry as well she saw the prophet صلى الله عليه وسلم in pain and she says so basically what the narration says is that when she saw the prophet صلى الله عليه وسلم in pain she said feeling pain herself oh messenger of Allah, how I wish that your pain was my pain I wish that what is happening to you right now was happening to me instead what did the other wives of the prophet صلى الله عليه وسلم do they started to roll their eyes and started like oh my god here she goes again that's literally what غمزها means they rolled their eyes and were just like here she goes again with that love and care for the prophet صلى الله عليه وسلم even here she has to say that as if she was saying it to make a scene, to just simply say it as an expression or to show a particular favor with the prophet صلى الله عليه وسلم the prophet صلى الله عليه وسلم is between life and death and the prophet صلى الله عليه وسلم says
مضمدنا which literally means wash your mouths out wash your mouths out and they said من أي شيء يا رسول الله what is it oh messenger of Allah and he said because of your mockery of Safiyyah والله إنها لصادقة I swear by Allah she's telling the truth it's not fair for you to mock her, she's telling the truth and that testimony imagine how beloved it was to Safiyyah رضي الله تعالى عنها that the prophet صلى الله عليه وسلم in his last days والله إنها لصادقة she's a truthful woman like she's been through a lot in these last two years because there's a constant question mark over her as a convert and particularly from one of the hostile Jewish tribes and particularly the daughter of Huyayy ibn Akhtab who was hated to the Muslims but it's not fair and the prophet صلى الله عليه وسلم is saying والله إنها لصادقة she's a truthful woman which is a major form of praise and one of the things that Safiyyah رضي الله تعالى عنها narrates is that قمت إلى النبي صلى الله عليه وسلم فقلت إنه ليس من أزواجك أحد إلا لها قرابة أو عشيرة said I said to the prophet صلى الله عليه وسلم all of your wives have someone close to them, they have family they have someone to take care of them after you pass away but she says من تلصيبي in charge of me who's going to care for me after you pass away and the prophet صلى الله عليه وسلم said ألصي بك إلى علي رضي الله تعالى عنه so he put her under the care of Ali which is that you remain in my family amongst أهل البيت and you will be taken care of and Ali رضي الله تعالى عنه is in charge of your affairs so basically the prophet صلى الله عليه وسلم placing her under the special care of Ali and assuring her that it's not like now that I die everyone's going to turn on you everyone's going to turn on Safiyyah رضي الله تعالى عنها because of who she is so she lives after the prophet صلى الله عليه وسلم and subhanallah
even what's narrated after the death of the prophet صلى الله عليه وسلم has to do with the suspicion about her so the next narration we have of her is in the time of عمر بن الخطاب رضي الله تعالى عنهم a servant girl a jariah of Safiyyah رضي الله عنها comes to عمر بن الخطاب رضي الله تعالى عنهم who was the khalifah at the time and she says to عمر إِنَّ صَفِيَّةُ تُحِبُّ السَّبْتِ إِنَّ صَفِيَّةُ تُحِبُّ السَّبْتِ Safiyyah still observes the sabbath I just want you to know I'm her servant girl Safiyyah still observes the sabbath وَتَصِلُ الْيَهُودِ the sabbath وَتَصِلُ الْيَهُودِ and she still has her ties with the Jews of Medina and she still has her ties with the Jews of Medina like as if to once again place that suspicion around Safiyyah رضي الله تعالى عنها place that suspicion around Safiyyah رضي الله تعالى عنها to be that she's got something up her sleeve So عمر رضي الله تعالى عنها So عمر رضي الله تعالى عنها goes to Safiyyah رضي الله تعالى عنها to ask her about what the servant girl said So she responds So she responds and she says ask for السَّبْت ask for the sabbath أَمَّا السَّبْت فَلَمْ أُحِبَّهُ مُنذُ أَبْدَلَنِي اللَّهُ بِهِ الجُمْعَةُ أَمَّا السَّبْت فَلَمْ أُحِبَّهُ مُنذُ أَبْدَلَنِي اللَّهُ بِهِ الجُمْعَةُ She said I never loved the sabbath after Allah عز و جل gave me Jumu'ah in exchange for the sabbath So that's a complete lie I don't observe the sabbath I instead observe Jumu'ah I observe Friday And she says As for the Jews of Medina فَإِنَّ لِي فِيهِمْ رَحِمًا فَأَنَا أَصِلُهَا They're still my family And so I uphold the ties of kinship with my family And I uphold mercy and love towards them This is a part of our deen Look at the justice of Islam وَلَا تَزِيرُوا عَزِلَةً وِزْرَ أُخْرَى I'm not going to mistreat them because of what happened in Khaybar and what happened with those three tribes
That's still my family So those that had nothing to do with all of that they don't deserve to be mistreated It's my responsibility to still treat them with that rahmah And Umar رضي الله تعالى عنه Umar said, absolutely Umar رضي الله عنه is not going to say to her But no, you have to cut them off And no, you have to do this This is Islam, this is a deen of justice A religion of justice So then Safiyyah رضي الله عنها After Umar رضي الله عنه leaves She calls the jariah, she calls the young girl She says مَا حَمَلَكِ عَلَى مَا صَنَعْتِ Why did you do that? Why would you try to create a friction between me and Amir al-Mu'minin What did she say? What do your kids say if they get in trouble? If they're smart, they'll say, shaytan I didn't do it, the shaytan did it I was overcome by the shaytan The shaytan told me to do it Oh Safiyyah So Safiyyah رضي الله تعالى عنها said فَاذْهَبِي فَأَنْتِ حُرَّ Go, you are free Now, what's really interesting here is that this is actually found in the chapters of Ihsan, of excellence towards those that harm you If someone that's under your mercy a captive or a servant or someone says something like that to you at that time, you're going to discipline, punish Safiyyah رضي الله عنها responded with Ihsan with excellence, and she said, you know what? You're free to go. So it's pardon and forgiveness and on top of that you're free to go So this is the highest level of testimony to Safiyyah رضي الله تعالى عنها We also find with our mother Safiyyah رضي الله تعالى عنها that when the fitna of Uthman رضي الله عنه happened, so again you start to see empathy you start to see the love and the care that this woman has and her special heart when the fitna of Uthman رضي الله تعالى عنه happened, that Safiyyah رضي الله عنها tried to go to the house of Uthman رضي الله عنه herself with food and drink despite her vulnerability Now keep in mind, the people of fitna
that were surrounding the house of Uthman, they had no mercy no mercy on anyone, no mercy on the men no mercy on the women, no mercy on the children no mercy on anyone, these were youth that were supposedly driven by their religion again, they claimed to be very religious people but somehow found it in themselves to mistreat even the wives of the Prophet صلى الله عليه وسلم and Safiyyah رضي الله عنها was small in stature and she didn't have anyone with her and she goes out on her camel to the house of Uthman رضي الله عنه in the midst of the fitna, carrying her food and her drink and she said that a young man walked up and he smacked the face of the camel not her but smacked the face of the camel to basically turn around and leave, so I understood that that was a warning, that they would hit me next or that they would harm me if I tried again, so Subhanallah, her home was close enough to Uthman رضي الله عنهم that وضعت خشباً من منزلها إلى منزل Uthman. She basically put like a wood almost a bridge of sorts she erected some sort of a structure from the rooftop of her home to the rooftop of Uthman رضي الله عنه and somehow she was transferring الماء وطعام as long as she could, she was trying to send food and drink over to Uthman رضي الله عنه to help him, even through that plank like tilting it over so that it would go into the top of the house of Uthman رضي الله عنه until the people of Uthman, they cut that off as well, so first they showed a little bit of empathy, like you know, look at this sad state right, the wife of the Prophet صلى الله عليه وسلم is trying so hard to help him when he's under siege and eventually they cut that off as well so this is really the quality of Safiyyah رضي الله عنها that shines the quality of الحلم, the quality of empathy, the quality of love and concern that she had for the Prophet صلى الله عليه وسلم that she had for the Muslims in general
and that was a softness that was beloved to the Prophet صلى الله عليه وسلم and we learn so much of our ethics from this story, and the last thing SubhanAllah in regards to her ethics is Safiyyah رضي الله تعالى عنها when she was passing away she had sold her حجرة, her home for 100,000 دينار and so she had a lot of money because she sold her home basically and she had a brother كان لها أخ يهودي she had a brother who was still Jewish and she maintained her family relationships so عرضت عليه أن يسلم فيرث she said to him, listen, become Muslim and you'll inherit, if you become Muslim you'll inherit فأبى, but he refused to he didn't become Muslim فأوصت له بثلث المئة so she gave or she made in her Wasiyyah that the one-third of your Wasiyyah, the one-third of your will, of your inheritance can go towards whatever you want so you have the two-thirds that are by the equation and the one-third that's for whatever you want, so SubhanAllah out of her love for her brother, out of her love for her family she still executed her will to be from that one-third to go towards him and this is also Fiqh by the way willing from that one-third towards someone who's not Muslim, a Muslim to one who's not Muslim from that one-third right, into her family and in one narration by the way it's mentioned that she also willed a thousand dinars to Aisha رضي الله عنها, so Aisha and Safiyyah were close at the time of her death, and it also says in one narration لبن أخ لها to a nephew of hers and that that nephew, when he heard about that, by the time he heard the one thousand dinars had already been squandered and Aisha رضي الله عنها was upset, so Aisha رضي الله عنها said, give him the one thousand that she gave to me because that's something that she promised to him so to fulfill that
and in fact Aisha رضي الله عنها was asked there was objection, how could we let from the household of the Prophet صلى الله عليه وسلم this wealth go towards the Jewish relatives of Safiyyah it's not going to go towards the Muslims, how can we let this happen, and Aisha رضي الله عنها told them to fear Allah and to honor Safiyyah رضي الله عنها's bequest so much can be taken from this, right, subhanAllah look at it again, the justice, the adl, the ethics, the mercy that we find in Islam and Aisha رضي الله عنها praises her character and they prayed janazah on her in Al-Madinah and Safiyyah رضي Allah تعالى عنها is buried in Al-Baqi' where our mothers that passed away in Madinah are buried, so رضي الله تعالى عنها may Allah سبحانه و تعالى be pleased with her and have mercy on her and join us with her and with all of our mothers and with our beloved Prophet صلى الله عليه وسلم في الفردوس الأعلى, اللهم آمين Inshallah تعالى I'll go ahead and I will take questions, we only have a few minutes before Salat and Isha
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