Table of Contents
The Presence of Banu Qaynuqa in Madinah
When the Prophet ﷺ migrated to Madinah, he found a city inhabited by different groups. There were the Aws and Khazraj, the Arab tribes who had long been at war, and there were several Jewish tribes, each with its own forts, agriculture, and crafts. Among these Jewish tribes were Banu Qaynuqa, who lived within Madinah itself, not in outlying fortresses, and who were known particularly for their skill in metalwork and craftsmanship.
Banu Qaynuqa were allied mostly with the tribe of Khazraj. They possessed markets, workshops, and armor-making facilities. Their relative economic strength gave them a sense of pride and at times arrogance toward their Arab neighbors. They had knowledge of the earlier scriptures and claimed to recognize the signs of a coming prophet. Some among the Jews had spoken of this before Islam, warning the Arabs that a prophet would come and that they would follow him against the disbelievers.
When the Prophet ﷺ arrived in Madinah, his aim was not to eliminate these tribes, but to organize a just pluralistic society in which each group could live securely under a common political framework. This led to formal agreements, including what is often called the Constitution of Madinah.
Banu Qaynuqa and the Constitution of Madinah
Shortly after the Hijrah, the Prophet ﷺ concluded a written agreement that defined the rights and responsibilities of the Muslims and the Jewish tribes. Banu Qaynuqa were among those included. This document affirmed the Prophet ﷺ as the political authority in Madinah, while guaranteeing religious freedom and mutual protection against external enemies.
Among the important themes of the Constitution were mutual defense, respect of life and property, and the obligation not to aid enemies against the Muslim community. Each group would retain its own religion, internal customs, and properties, but all would be bound together as one political community in defense and in justice.
The agreement with Banu Qaynuqa, therefore, was not a side arrangement. It was part of a broad framework that defined the new city-state. The Prophet ﷺ accepted their presence, their markets, and their way of life, on the condition of loyalty to the covenant and peaceful coexistence.
A key principle in Madinah was that all parties, including Banu Qaynuqa, were bound by a covenant of mutual security and non-aggression, and betrayal of this covenant would be treated as a serious political and moral breach.
This understanding is important to remember when looking at what later happened between the Muslims and Banu Qaynuqa.
Tensions After the Battle of Badr
The Battle of Badr was a turning point in the Arabian Peninsula. The Muslims, who had appeared weak and vulnerable, defeated a far larger Quraysh army. This changed the balance of power. Many tribes began to reassess their positions. Some drew closer to Islam, while others felt threatened by the rising Muslim authority.
The Jews of Madinah, including Banu Qaynuqa, had knowledge of earlier prophets and divine intervention in history. The victory at Badr was a clear sign to sincere observers. Some individuals among the Jews did believe, such as Abdullah ibn Salam رضي الله عنه. However, as a group, Banu Qaynuqa did not accept Islam, and they began to show increased hostility, especially in speech.
Various reports mention that after Badr, Banu Qaynuqa displayed public resentment and mockery. Some sources record that they are reported to have said to the Prophet ﷺ words whose meaning was: “Do not be deceived by your encounter with a people who know nothing of war. By Allah, if you fight us, you will know that we are real warriors.” This kind of statement indicates a challenge and rejection of the clear sign that Badr represented.
The Qur’an comments in general on those among the People of the Book who recognized the truth inwardly but opposed it outwardly. Allah says:
﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ﴾
“Those to whom We gave the Scripture know him as they know their own sons, but indeed, a group of them conceal the truth while they know it.”
(Surah al Baqarah 2:146)
While this verse is not limited to Banu Qaynuqa, it captures the pattern of some people of earlier revelation who recognized the signs yet chose opposition.
The growing confidence of the Muslims after Badr also meant that they could no longer tolerate clear violations of the agreed political covenant. Madinah was no longer a place where each group could act freely without regard to the central authority. Protection and justice came with responsibility and loyalty.
The Incident in the Market
The immediate trigger that led to open conflict with Banu Qaynuqa occurred in their marketplace. The Muslim sources relate that a Muslim woman went to the market of Banu Qaynuqa. She was veiled, as was the custom of Muslim women to maintain modesty. Some of the men in the market tried to compel her to uncover, but she refused.
One of them then played a humiliating trick. While she was seated, he tied the end of her garment to her back in a way that, when she stood up, part of her body would be exposed. When she rose, her awrah became uncovered, she cried out, and the men of Banu Qaynuqa laughed at her.
A Muslim man present in the market saw what had happened. Angered by the dishonor inflicted on his sister in faith, he attacked the man who had humiliated her and killed him. The Jews around him then fell upon the Muslim and killed him in retaliation. News of this incident reached the Prophet ﷺ.
This event was not only an assault on one Muslim woman. It was a public insult and an act of aggression in a protected market, committed by people under covenant, followed by the killing of a Muslim. It brought together several dimensions: personal honor, religious insult, and political betrayal.
The Qur’an emphasizes the protection of the honor and dignity of believers, especially women. Allah says:
﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا﴾
“And those who harm believing men and believing women for [something] other than what they have earned have certainly borne upon themselves a slander and manifest sin.”
(Surah al Ahzab 33:58)
What happened in the market of Banu Qaynuqa was a clear example of harm and mockery directed at a believing woman without any cause, in a context where trust and covenant should have prevented such behavior.
The humiliation of a Muslim woman, followed by the killing of a Muslim man, in a marketplace under covenantal protection, was treated as a political act of aggression and a breach of the pact, not merely a private quarrel.
This is why the response of the Prophet ﷺ was not limited to a simple demand for blood-money or private arbitration. It became a matter for the whole community.
The Siege and Surrender of Banu Qaynuqa
In response to this breach, the Prophet ﷺ went to Banu Qaynuqa and called them to respect the agreement and warned them of Allah’s judgment. Rather than showing remorse, they reportedly answered with words of defiance and challenge. Their forts, weapons, and alliances made them feel confident that they could resist.
The Prophet ﷺ then prepared the Muslims to confront Banu Qaynuqa. What followed was not a sudden massacre but a siege. Banu Qaynuqa retreated to their fortifications, and the Muslims surrounded them. The siege lasted for some days. The exact length is given differently in various sources, but it was long enough to break their confidence and cut them off from hope of outside support.
As time passed, Banu Qaynuqa realized that no tribe from the Arabs would come to their rescue, and that their position was untenable. They agreed to surrender to the judgment of the Prophet ﷺ. He, as the leader of Madinah and the head of the covenant, would now decide their fate.
Allah revealed verses that many scholars associated with these events, describing those who broke their covenants and fought the Prophet ﷺ:
﴿هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ﴾
“He is the One who expelled the disbelievers among the People of the Book from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allah. But Allah came at them from where they had not expected and cast terror into their hearts.”
(Surah al Hashr 59:2)
Many commentators hold that this verse refers to Banu Nadir, a later event, but it also reflects a general pattern visible with Banu Qaynuqa: reliance on fortresses and alliances, false security, and then sudden fear when they realize that their strength cannot protect them from the consequences of their betrayal.
The Role of Abdullah ibn Ubayy
In the internal politics of Madinah, one figure appears repeatedly: Abdullah ibn Ubayy ibn Salul. Before the Prophet’s arrival, many in Madinah had considered making him their king to end the long civil wars between Aws and Khazraj. The Prophet ﷺ arrived and unified the city under his leadership instead, and Abdullah ibn Ubayy outwardly accepted Islam but inwardly resented the loss of status. He became the head of the hypocrites.
Abdullah ibn Ubayy had close ties with Banu Qaynuqa. They were allies of his faction, and their economic and military strength supported his standing. When Banu Qaynuqa surrendered, and the Prophet ﷺ was about to finalize their punishment, Abdullah ibn Ubayy intervened.
The reports mention that he came to the Prophet ﷺ and pleaded for them, saying: “O Muhammad, treat my allies well,” and he clung to the Prophet’s armor, insisting that he would not let go until the Prophet ﷺ showed leniency toward Banu Qaynuqa. This was a moment of intense tension. The Prophet ﷺ was dealing with a group that had betrayed the covenant and committed public aggression, while a powerful internal figure was exerting pressure for political reasons, not for justice.
Finally, the Prophet ﷺ accepted to spare their lives, but he did not allow them to remain in Madinah. They were to depart from the city and leave behind at least part of their property. As a result, the punishment became exile rather than execution or continued warfare.
This episode reveals the complex layer of internal politics in Madinah. On the surface, it is the story of a tribe that broke a treaty and was punished. Within it, we see Abdullah ibn Ubayy trying to maintain his influence, protect his allies, and at the same time avoid open confrontation with the Muslims.
Terms of Exile and Departure
The Prophet ﷺ ordered Banu Qaynuqa to leave Madinah. They were given time to prepare for departure, and they were allowed to take what their camels could carry, according to many historical reports, except for their weapons. They left behind some of their property, lands, and workshops, which passed to the Muslims.
Their exit from Madinah removed a source of internal threat from within the city. They could no longer use their position, forts, and markets to undermine the new Muslim polity. They migrated toward the north, some settling in areas closer to Syria, where Jewish communities were present.
Allah emphasizes in the Qur’an that such outcomes are a consequence of what people earn by their own hands:
﴿ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۖ وَمَن يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾
“That is because they opposed Allah and His Messenger, and whoever opposes Allah, then indeed Allah is severe in punishment.”
(Surah al Hashr 59:4)
There is an important difference between people who disagree, disbelieve, or maintain their own religion peacefully, and those who actively oppose, betray, and fight. The issue with Banu Qaynuqa was not simply their disbelief in Islam, but their behavior toward the covenant and the Muslim community.
The judgment on Banu Qaynuqa was exile, not because they were Jews, but because of their specific acts of treachery and aggression after entering into a political covenant with the Muslims.
This distinction is crucial in any fair reading of these events.
Lessons from the Banu Qaynuqa Episode
The story of Banu Qaynuqa provides several lessons that relate to the broader Seerah and to the ethics of the Prophet’s leadership, particularly in the period around Badr.
First, it shows that the Prophet ﷺ honored covenants but also defended the community when those covenants were broken. He did not initiate hostilities without cause, and his agreements with non Muslim groups were real and protected as long as the other party remained faithful. When clear aggression occurred, he responded in a measured yet firm way.
Second, it highlights the seriousness of violating the honor of believers. The entire sequence of events began with the humiliation of one Muslim woman and the killing of one Muslim man. In many societies, such an incident, especially if involving a powerful market group, might be brushed aside in the name of trade or politics. In Madinah, the dignity of believers was part of the security of the community as a whole.
Third, it exposes the role of hypocrisy in internal crises. Abdullah ibn Ubayy used his influence at a sensitive moment, not to uphold justice, but to preserve his own alliances and status. While his intervention led to a more lenient outcome in terms of lives spared, it also revealed the tension between sincere faith and political maneuvering.
Fourth, it shows that the Prophet ﷺ combined firmness with mercy. He had the right, by the standards of warfare and betrayal of his time, to take much harsher measures. He chose exile instead of execution, even under pressure from within. This balanced the need to protect the community with the desire to avoid unnecessary bloodshed.
Finally, the Banu Qaynuqa episode demonstrates that the early Muslim community was not only dealing with external battles like Badr. It was also managing internal security, inter-communal relations, and the challenge of building a just society where treaties meant something. The removal of Banu Qaynuqa from Madinah was one step in consolidating the city as a safe base for the mission of the Prophet ﷺ, preparing the way for the later events and challenges that would shape the history of Islam.