Part 26
By Abu Rayyan Hamidi
The Siege and Expulsion of Banu Qaynuqa
When the Messenger of Allah (PBUH) was informed of the humiliation of a Muslim woman and the treachery committed by the Jews, he was profoundly distressed. The matter was no longer one that could be met with restraint. He appointed Abu Lubaba ibn Abd al-Mundhir as his representative in Madinah, entrusted the banner of the army to Hamzah, and set out toward Banu Qaynuqa. This expedition took place on a Saturday, in the middle of Shawwal, during the second year after the Hijrah.
Upon learning of the Prophet’s advance, the Jews retreated into their fortified strongholds. The Muslim forces surrounded them, and the siege endured for fifteen consecutive days. Eventually, Allah Almighty cast fear into their hearts. Their resistance collapsed, and they descended from their fortresses in submission to the authority of the Messenger of Allah (PBUH).
The Muslims restrained them and placed them all under custody. At this juncture, Abd-Allah ibn Ubayy ibn Salul, the leader of the hypocrites, intervened. Approaching the Messenger of Allah (PBUH), he said, “Treat my allies with leniency.” Banu Qaynuqa and the Khazraj were bound by a longstanding alliance and mutual pact. The Messenger of Allah offered no reply. When Ibn Ubayy repeated his appeal, the Prophet turned away. Persisting further, Ibn Ubayy grasped the collar of the Prophet’s garment and said, “They are three hundred men clad in armor and four hundred armed fighters who have shielded me from every enemy. Would you eliminate them all in a single day? By Allah, I fear the turns of time.”
The Messenger of Allah (PBUH) said to him, “Let go of me.” Ibn Ubayy replied, “I will not let you go until you treat my allies kindly.”
Because of this persistent intercession, the Messenger of Allah (PBUH) chose to pardon the Jews. However, he ruled that they could no longer remain in Madinah or its surrounding areas. They were therefore expelled and relocated to a region of Ash-Sham known as Adhri’at. Before long, most of them perished there. The Muslims, meanwhile, gained considerable spoils of war. From among these, the Messenger of Allah (PBUH) selected three swords, three bows, three spears, and three suits of armor for himself. After setting aside the prescribed one-fifth share, the khums, the remaining spoils were distributed among the Mujahideen.
Lessons Derived from the Campaign of Banu Qaynuqa
First, the Jews repeatedly chose the path of corrupt and debased conduct, whether through treachery and betrayal of treaties or through indecent and immoral behavior toward women in social life. They observed no moral boundaries and pursued only their own interests. Whether in later times through policies of brutality and oppression against Muslims, or earlier through schemes of deception, intrigue, and manipulation directed at the Messenger of Allah (PBUH), their conduct reveals a recurring pattern that poisons the societies in which it appears.
Second, the swift action taken by the Messenger of Allah (PBUH) affirms a fundamental principle of Islamic governance: the honor and chastity of a Muslim woman are inviolable and constitute a clear red line that must never be crossed. Any violation of that dignity demands a resolute and uncompromising response. This was the Prophetic approach, clearly demonstrated in the campaign against Banu Qaynuqa. Yet it is a painful reality that this legacy has been neglected to such an extent that today, despite the vastness of the Ummah, the cries of thousands of sisters in Gaza fail to ignite a sense of honor, stir the heart, or awaken consciences long lulled into indifference.
Third, the account shows how insistent Abd-Allah ibn Ubayy ibn Salul was in interceding on behalf of Banu Qaynuqa. The Jews maintained strong ties with the hypocrites and cooperated with them against the Islamic state. Allah Almighty alluded to this reality in the Holy Qur’an:
Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture, “If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone – ever; and if you are fought, we will surely aid you.” But Allah testifies that they are liars. (Al Hashr: 11)
Despite this, the Messenger of Allah (PBUH) accepted Ibn Ubayy’s intercession and granted pardon to the Jews. From this incident, jurists establish an important principle: in worldly dealings, a hypocrite is treated as a Muslim. Even when numerous signs and indications of hypocrisy are present, the Shari’ah regards such a person outwardly as a Muslim within society. To understand this principle properly, further clarification is necessary.
Islamic rulings, taken as a whole, have two dimensions. One dimension applies in this world, where rulings are implemented and people are obligated to act upon them. The other dimension pertains to the Hereafter and is entrusted solely to Allah in which human beings have no role.
The first dimension is based on outward, observable, and judicial evidence. Conjecture, inner feelings, and intuitive impressions play no role in it. The second dimension is based on intention and is judged according to what resides in the heart. This judgment belongs to Allah and will be rendered in the Hereafter. Accordingly, with respect to hypocrites, the first dimension applies on the basis of their outward profession of Islam, which they openly claim. What truly exists within their hearts belongs to the second dimension, and Allah will pass judgment concerning it in the Hereafter.
