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Battle of Bani Qaynuqa'

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Battle of Bani Qaynuqa'
DateShawwal 15, 2/April 10, 624 to Dhu l-Qa'da 1/ April 25 of the same year
PlaceMedina
CauseThe violation of the Constitution of Medina by the Banu Qaynuqa'
ResultThe victory of Muslims and the defeat and exile of the Banu Qaynuqa'
Belligerents
Muslims
Jews of Banu Qaynuqa'


The Battle of Banū Qaynuqāʿ (Arabic: غَزْوة بني قَيْنُقاع) was the Prophet's first conflict with the Jews of Medina. The Banu Qaynuqa tribe controlled one of the most renowned markets of the Arabs and held significant economic power in Medina. With the Prophet's growing influence in the city, the Banu Qaynuqa' saw their position threatened and began opposing the Muslims. They broke their peace treaty with the Muslims, engaged in hostilities, and threatened the Prophet (s) and Muslims. They also harassed a Muslim woman. After giving them an ultimatum, the Prophet (a) declared war against them on the 15th of Shawwal in the second year of Hijra and besieged their fortress. After fifteen days of siege, the Banu Qaynuqa' surrendered to the Prophet and were exiled to the Levant by his order.

Some researchers on history have regarded the Battle of Banu Qaynuqa' as a test for the Khazraj, as in this battle, some Khazrajis, such as 'Ubada b. Samit, prioritized their allegiance to the Prophet (s) over their pact with Banu Qaynuqa'. However, others, like 'Abd Allah b. Ubayy, did not comply with the Prophet's military orders.

With the defeat of Banu Qaynuqa', the Muslims gained substantial spoils of war. It is said that the ruling of khums was implemented for the first time in this battle. After the exile of Banu Qaynuqa', political and religious unity prevailed in Medina, and the Muslims gained an overwhelming majority in the city.

The Significance of the Battle of Bani Qaynuqa' in the History of Islam

The Battle of Banu Qaynuqa' was the Prophet's sixth battle[1] and his first conflict with the Jews.[2] With the defeat of Banu Qaynuqa', who were among the bravest of the Jews in Medina, the other Jewish tribes became fearful of the Prophet's power and refrained from hostility toward the Muslims for some time.[3] The Muslims, in turn, gained greater confidence with the defeat of this strong Jewish group, setting aside fear and doubt.[4]

With the expulsion of the Jewish Banu Qaynuqa' from Medina, political and religious unity was established in the city, and the Muslims gained an overwhelming majority.[5] Through the Battle of Banu Qaynuqa', the Prophet (s) demonstrated his decisiveness in governance and disproved the assumption of some Jews who interpreted his forbearance as a sign of fear.[6] Some scholars believe that the Battle of Banu Qaynuqa' was a test for the people of Medina, particularly the Khazraj, to evaluate their commitment to the Prophet (s) and Islam over tribal alliances. In this test, most of the people (except a few, such as 'Abd Allah b. Ubayy) demonstrated their commitment to Islam.[7]

The Banu Qaynuqa' Tribe

Main Article: Banu Qaynuqa'

The Banu Qaynuqa' were a Jewish tribe residing in Medina during the early Islamic period.[8] Some reports describe them as the first inhabitants of Medina.[9] However, some historians consider the Amalekites as the first settlers of Medina and identify Banu Qaynuqa' as the second tribe to reside there.[10] Banu Qaynuqa' were allied with the Khazraj tribe.[11] Their market was one of the most renowned markets among the Arabs,[12] held several times a year and a source of pride for the people.[13] They did not own agricultural land or date groves and were engaged in professions such as goldsmithing[14] and blacksmithing.[15] Ja'far Subhani, the author of Furugh-i abadiyat (The eternal light), believes that the economic power of Medina was in the hands of Banu Qaynuqa'.[16] It is said that after their defeat by the Muslims and their subsequent exile to the Levant, the tribe perished within a short time (one year[17]).[18]

Causes of the Battle

According to Ja'far Subhani, as the Prophet (s) gained power in Medina, Banu Qaynuqa' saw their position threatened and sought to undermine the Prophet (s) and the Muslims by spreading defamatory poetry.[19] According to al-Waqidi, a third/nineth century historian, the Prophet (s) made a treaty with the Jews through the Constitution of Medina, stipulating that they should not aid anyone against the Muslims.[20] Banu Qaynuqa' were the first Jewish tribe to break this treaty and engage in hostilities.[21] Some history researchers believe that certain members of Banu Qaynuqa' sought to create discord among the Muslims and attempted to incite divisions between the Aws and Khazraj tribes.[22]

After the Muslims' victory in the Battle of Badr, Banu Qaynuqa' envied their success and violated their treaty with the Prophet (s).[23] To give them a final warning, the Prophet (s) went to their great market[24] and reminded them of their commitment to the treaty. However, they disregarded his words and issued threats against him.[25] According to Ibn Khaldun, an eighth/14th century historian, in response to their actions, God revealed Qur'an 8:58, commanding the Prophet (s) to engage in jihad.[26] Another report attributes the revelation of this verse to the offensive behavior of some Jews toward a Muslim woman.[27] It is said that a Muslim woman visited a goldsmith's shop in the market of Banu Qaynuqa'.[28] The Jewish goldsmith removed part of her clothing, dishonoring her.[29] A Muslim man came to her defense and killed the goldsmith.[30] Other Jews then attacked the Muslim man and killed him, leading to heightened tensions and conflict between the Muslims and the Jews.[31]

Time of the Battle

According to most historiographers, the Battle of Banu Qaynuqa' began after the Battle of Badr,[32] on 15 Shawwal in the 2 AH/624 CE, and ended on 1 Dhu al-Qa'dah.[33] Another report places the event in Safar of the third year of the Hijri calendar.[34] One account states that when the Prophet (s) defeated Banu Qaynuqa' and returned to Medina, it was Eid al-Adha (10 Dhu al-Hijjah), and he led the Eid prayer with the people for the first time.[35] It has also been said that the expulsion of Banu Qaynuqa' and Banu Nadir occurred simultaneously.[36] Some historians argue that discrepancies in the reports regarding the timing of this event make it difficult to determine its exact date.[37]

Victory of the Muslims

At the start of the Battle of Banu Qaynuqa', the Jews retreated to their fortresses, and the Prophet besieged them for fifteen days.[38] Al-Mas'udi, a 4th/10th century historian, reported that the number of Jews under siege was 400.[39] The Prophet (s) appointed Abu Lubaba b. 'Abd al-Mundhir as his deputy in Medina.[40] It is said that the banner of the Prophet's army in this battle was white (while in other battles, it was black) and it was carried by Hamza b. 'Abd al-Muttalib, the Prophet's uncle.[41] However, according to Sayyid Ja'far 'Amili, the author of al-Sahih min sirat al-Nabi al-A'zam, the Prophet's banner in this battle was black, and in all battles, including this one, the standard-bearer was Imam 'Ali (a).[42] After fifteen days, the Jews of Banu Qaynuqa' surrendered to the Prophet (s).[43] They were exiled to the Levant and settled in the region of Idhra'at.[44]

The Role of Banu Qaynuqa'’s Allies

According to Tabari, a fourth/tenth century historian, the Prophet (s) intended to execute the Banu Qaynuqa', but 'Abd Allah b. Ubayy, a hypocrite of Medina and an ally of Banu Qaynuqa', intervened to prevent it.[45] Initially, the Prophet (s) rejected 'Abd Allah b. Ubayy's request, but after persistent appeals, he accepted, though he cursed 'Abd Allah and the Jews. The Prophet then ordered the exile of Banu Qaynuqa'.[46] Sayyid Ja'far Murtada believes the Prophet's acceptance of 'Abd Allah b. Ubayy's request was aimed at drawing 'Abd Allah's followers closer to the Prophet (s) and encouraging their integration into the Islamic community, while reserving the Islamic community's resources for confronting its main enemies.[47] After the Prophet (s) ordered the exile of Banu Qaynuqa' from Medina, 'Abd Allah b. Ubayy attempted once again to persuade the Prophet (s) to revoke this decision as well. However, the Muslims prevented him from approaching the Prophet (s) on this matter.[48]

'Ubada b. Samit, who was an ally of the Banu Qaynuqa', unlike 'Abd Allah b. Ubay, disassociated himself from them and fought against them, unlike 'Abd Allah b. Ubayy.[49] He was tasked by the Prophet (s) to expel them from the city.[50]

The Spoils of the Battle and the Legislation of Khums

From the fortresses of the Banu Qaynuqa', Muslims obtained numerous weapons and goldsmithing tools.[51] According to al-Tabari and al-Mas'udi, historians of the fourth/tenth century, the Prophet (s) distributed the spoils gained during the battle against the Banu Qaynuqa' among his companions and, for the first time, took the khums from them.[52] Sayyid Ja'far Murtada expresses doubt that the ruling of khums was first introduced during this battle.[53] He also believes that the wealth obtained in this battle was fay', which belonged entirely to the Prophet (s). However, the Prophet (s)relinquished his rights and distributed the wealth among the Muslims.[54] As safw al-ghana'im (a portion of the spoils that the commander takes for himself[55]), the Prophet (s) selected three bows, two armors, three swords, and three spears. He also gifted two armors to Muhammad b. Maslama and Sa'd b. Mu'adh.[56] It is said that one of these armors was the one worn by Prophet David (a) when he killed Goliath.[57]

See Also

Notes

  1. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 2; Nuwayrī, Nihāyat al-ʾarab, vol. 17, p. 1.
  2. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 177.
  3. ↑ Ṣalābī, Ghazawāt al-Rasūl, p. 91.
  4. ↑ ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabīyy al-aʿẓam (s), vol. 7, p. 40.
  5. ↑ Subḥānī, Furūgh-i abadīyyat, vol. 1, p. 516.
  6. ↑ Ḥasanī, Sīrat al-Muṣṭafā, p. 375.
  7. ↑ Salhab, Ghazawāt al-Rasūl wa Sarāyah, p. 124.
  8. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 4, p. 424.
  9. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 1, p. 126.
  10. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 1, p. 126.
  11. ↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 540.
  12. ↑ ʿAlī, al-mufaṣṣal, vol. 14, p. 59.
  13. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 1, p. 95.
  14. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481.
  15. ↑ Balʿamī, Tārīkhnāma-yi ṭabarī, vol. 3, p. 151.
  16. ↑ Subḥānī, Furūgh-i abadīyyat, vol. 1, p. 512.
  17. ↑ Ḥalabī, al-Sīra al-ḥalabiyya, vol. 2, p. 487.
  18. ↑ Balādhurī, Aḥmad b. Yaḥyā al-. Ansāb al-ashrāf, vol. 1, p. 309; Ibn Athīr al-Jazarī, al-Kāmil, vol. 2, p. 138.
  19. ↑ Subḥānī, Furūgh-i abadīyyat, vol. 1, p. 512.
  20. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 176.
  21. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 177.
  22. ↑ Yāqūt, Ghazawāt al-Rasūl, p. 85- 86.
  23. ↑ Ibn Athīr al-Jazarī, al-Kāmil, vol. 2, p. 137.
  24. ↑ Subḥānī, Furūgh-i abadīyyat, vol. 1, p. 513.
  25. ↑ Ibn Athīr al-Jazarī, al-Kāmil, vol. 2, p. 137.
  26. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 2, p. 432.
  27. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 2, p. 432.
  28. ↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 2, p. 48.
  29. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 176.
  30. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 177.
  31. ↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 2, p. 48.
  32. ↑ Ṣalābī, Ghazawāt al-Rasūl (s), p. 88.
  33. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 176; Masʿūdī, al-Tanbīh wa l-ishrāf, p. 206.
  34. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481; Maqrizī, Imtāʿ al-asmāʾ, vol. 8, p. 347.
  35. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 482; Maqrizī, Imtāʿ al-asmāʾ, vol. 8, p. 347.
  36. ↑ ʿAsqalānī, Fatḥ al-bārī, vol. 7, p. 332.
  37. ↑ Farhānī Munfarid, Bani Qaynuqāʿ", p. 471.
  38. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 177.
  39. ↑ Masʿūdī, al-Tanbīh wa l-ishrāf, p. 206.
  40. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481.
  41. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481.
  42. ↑ ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabīyy al-aʿẓam (s), vol. 7, p. 37- 38.
  43. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 480.
  44. ↑ Balādhurī, Ansāb al-ashrāf, vol. 1, p. 309.
  45. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 480.
  46. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481.
  47. ↑ ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabīyy al-aʿẓam (s), vol. 7, p. 42.
  48. ↑ Ḥasanī, Sīrat al-Muṣṭafā, p. 376.
  49. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 179.
  50. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 179.
  51. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 179.
  52. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, p. 481; Masʿūdī, al-Tanbīh wa l-ishrāf, p. 207.
  53. ↑ ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabīyy al-aʿẓam (s), vol. 7, p. 39.
  54. ↑ ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabīyy al-aʿẓam (s), vol. 7, p. 38.
  55. ↑ ʿAbd al-Munʿim, Muʿjam al-Muṣṭalaḥāt wa l-Alfāẓ al-Fiqhīyya, vol. 2, p. 374.
  56. ↑ Wāqidī, al-Maghāzī, vol. 1, p. 178- 179.
  57. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 1, p. 215.

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