Ghazwat Banū Qaynuqāʿ

Ghazwat Banū Qaynuqāʿ was an early Madinan expedition undertaken by the Prophet Muḥammad in 2 AH (624 CE), shortly after the Battle of Badr. It is recorded in the principal sīrah and historical sources, including Ibn Isḥāq (as transmitted by Ibn Hishām), al-Wāqidī’s Kitāb al-Maghāzī, Ibn Saʿd’s al-Ṭabaqāt al-Kubrā, and al-Ṭabarī’s Tārīkh al-Rusul wa al-Mulūk, and is further discussed in later works such as Ibn Kathīr’s al-Bidāyah wa al-Nihāyah, Ibn al-Qayyim’s Zād al-Maʿād, and al-Raḥīq al-Makhtūm. The episode reflects the early consolidation of political authority in Madīnah and the regulation of relations between the Muslim community and other groups.

The Banū Qaynuqāʿ were a Jewish tribe residing in Madīnah, known for trade and craftsmanship, especially goldsmithing. According to the sīrah sources, tensions with the Muslims intensified after the victory at Badr. Reports in Ibn Isḥāq and al-Ṭabarī describe growing hostility and disputes in the marketplace, including an incident involving a Muslim woman that escalated into violence. These developments are presented as a violation of the existing pact, contributing to the breakdown of political trust.

The expedition is framed in the sources as a response to this breach and rising instability in Madīnah. The Prophet summoned Banū Qaynuqāʿ and warned them against further hostility, urging adherence to their agreement. When tensions persisted, a military response followed, reflecting the emerging authority of the Muslim polity in maintaining internal security.

The campaign took the form of a siege of Banū Qaynuqāʿ strongholds, lasting about fifteen days according to al-Wāqidī, though reports vary. The tribe surrendered without a decisive battle. Some accounts state that ʿAbd Allāh ibn Ubayy intervened, leading to a negotiated outcome rather than harsher measures, illustrating the complex dynamics within Madinan society.

The outcome was the banishment of Banū Qaynuqāʿ from Madīnah. They departed with movable property, while remaining assets were incorporated into the Muslim community. Classical historians such as Ibn Kathīr and Ibn al-Qayyim regard the expedition as an early precedent in enforcing agreements and managing inter-communal relations. It thus represents a formative stage in the development of political authority and communal order in early Islam.