I said:

In periods well after the third century AH, the Jews of Khaybar claimed that they possessed a document from the Messenger of Allah ﷺ stating that he had lifted the jizyah from them. Some scholars were taken in by this document and concluded that the jizyah was indeed no longer due—among them, from the Shāfiʿī school, Shaykh Abū ʿAlī ibn Khayrūn. Yet the paper is a forged fabrication, concocted without any authentic basis. I have demonstrated its falsity from numerous angles in a separate monograph. Several of our colleagues have likewise cited and refuted it in their works—such as Ibn al-Ṣabbāgh in his “Shāmil,” Shaykh Abū Ḥāmid in his “Taʿlīq,” and Ibn al-Maslamah, who devoted an independent booklet to rebutting it.

After the seventh century AH they revived the claim and produced a manuscript containing the very wording our scholars had already quoted. I examined it and found it spurious: it bears the attestation of Saʿd ibn Muʿādh, who had died before the Khaybar campaign, and the attestation of Muʿāwiyah ibn Abī Sufyān, who had not yet embraced Islam at that time. At its close appears the phrase, “Written by ʿAlī ibn Abū Ṭālib,” a grammatical solecism as well as an historical impossibility. Moreover, the document speaks of waiving the jizyah even though jizyah had not yet been legislated; its first prescription and collection occurred with the people of Najrān, whose delegation is reported to have arrived around the year 9 AH. Allah knows best.

Ibn Isḥāq then said (1): Nāfiʿ, the freedman of ʿAbd Allāh ibn ʿUmar, narrated to me from Ibn ʿUmar who said: “I went out together with al-Zubayr ibn al-ʿAwwām and al-Miqdād ibn al-Aswad to our properties in Khaybar to inspect them. When we arrived, we dispersed to our respective lands. In the night, while I was asleep on my bed, someone attacked me and dislocated both my arms at the elbows. When I cried out, my two companions came and asked, ‘Who did this to you?’ I answered, ‘I do not know.’ They set my arms and then brought me to ʿUmar, who said, ‘This is the work of the Jews.’ He then addressed the people, saying: ‘O people, the Messenger of Allah ﷺ had stipulated with the Jews of Khaybar that we may expel them whenever we wish. They have now assaulted ʿAbd Allāh ibn ʿUmar and dislocated his arms, as you have heard, in addition to their earlier assault on the Anṣārī before him. We are certain they were the perpetrators, for we have no other enemy there besides them. Whoever owns property in Khaybar, let him attend to it, for I intend to expel the Jews.’ He then expelled them.”

I add: ʿUmar ibn al-Khaṭṭāb’s personal share in Khaybar was one of the lands he endowed in the path of Allah. When establishing the endowment he followed the counsel of the Messenger of Allah ﷺ, as is authentically recorded in the two Ṣaḥīḥs (2), and stipulated that its supervision be entrusted to the most capable, and then the next most capable, among his sons and daughters.

Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said in “al-Dalāʾil” (3): “This concludes the collection of chapters on the expeditions that took place after the conquest of Khaybar and before the ʿUmrat al-Qaḍāʾ, although the dates of some of them are not entirely clear to the scholars of the sīrah.”