After the Prophet (saw), for a period, neutralized the principal external threat posed by the Qurayshi polytheists— most notably through the victory at Badr—and had established a stable social order in Medina favorable to the Muslims, he was subsequently confronted with a series of provocations from the Jewish tribes. Initially, however, the Prophet’s (saw) approach toward the Jews of Medina had yielded some positive results; among the notable scholars of Banu Qaynuqa, Abd Allah ibn Salam had embraced Islam along with his family. Nevertheless, although the Jews had previously claimed that they would follow the soon-to-arrive prophet and thereby gain superiority over their enemies, using such assertions to threaten the members of the Aws and Khazraj tribes, they ultimately rejected the Prophet Muhammad (saw) as the Messenger of Allah because he had not emerged from among the Jews. Furthermore, they undertook various efforts to turn Muslims away from their religion and at times mocked the Qur’an and the Prophet Muhammad (saw). They also sought to stir up discord by reminding the Aws and Khazraj tribes of their former, thereby emboldening the hypocrites.
A group of Jews, unwilling to accept the outcome of the Battle of Badr and fearing that the Muslims’ successes would undermine their own authority, grew even more envious after this victory. They attributed the Muslims’ triumph to the Quraysh’s lack of knowledge in the art of warfare. While this tension continued, an incident that took place in the marketplace of the Banu Qaynuqa, who were renowned among the Jewish tribes of Medina for their bravery and combativeness, became the final straw that broke the camel’s back. A Muslim woman from the Ansar went to the marketplace of Banu Qaynuqa to make a purchase and was subjected to harassment by the Jews present at a jeweler’s shop.
When she cried out for help, a Muslim man rushed to her aid. Unable to contain his anger, he killed the Jewish jeweler from Banu Qaynuqa. In turn, he was killed by the Jews present at the scene. This incident, which clearly demonstrated that the previously established agreement had been violated and was no longer of any significance, deeply grieved the Prophet (saw) and the Muslims. The Prophet (saw) began to fear that Banu Qaynuqa, as the first among the Jewish tribes to breach the pact, might at any moment engage in further acts of treachery. It was at this point that a revelation was sent down, stating that if the Prophet (saw) feared betrayal from any group with whom a treaty had been made, he was permitted to respond in kind by annulling the agreement: “And if you (O Prophet) see signs of betrayal by a people, respond by openly terminating your treaty with them. Surely Allah does not like those who betray.” (Anfal, 8:58)
In the middle of the month of Shawwal, the Prophet (saw) appointed Abu Lubaba ibn Abd alMundhir al-Ansari as his deputy in Medina and laid siege to the neighborhood of Banu Qaynuqa. In front of Bayt al-Midras, the building used by this Jewish tribe both as a school and a court, the Prophet (saw) issued them a final invitation to Islam. However, the Banu Qaynuqa responded negatively, stating that they had already been warned by the Prophet Muhammad (saw) on this matter. The tribe possessed two fortresses, which were characteristic of Medina’s architecture. They withdrew into these strongholds. The Muslims besieged Banu Qaynuqa for fifteen days. Despite having around seven hundred warriors, the Jews of Banu Qaynuqa were overcome with fear. They agreed to surrender and leave Medina, abandoning all their possessions and homes, on the condition that their lives be spared. Abd Allah ibn Ubayy, the leader of the Khazraj tribe, who did not want to lose his allies with such military strength, persistently pleaded with the Prophet (saw) to pardon them and allow them to remain. However, his efforts were unsuccessful.
The Prophet (saw), granting the Banu Qaynuqa—who were the first group to violate the citizenship agreement—a period of three days to leave Medina, appointed Muhammad ibn Maslamah to take custody of their belongings. He also tasked Ubadah ibn al-Samit with overseeing the situation and maintaining order until they departed from the city. During this time, at the request of Banu Qaynuqa, they were permitted to collect their outstanding debts. The Prophet (saw) also informed them that they would be allowed to return to Medina for a period of up to three days at a time, should they need to take care of various matters. The Jews of Banu Qaynuqa left Medina under the supervision of Ubadah ibn al-Samit, abandoning a significant quantity of weapons and materials used in arms manufacturing and jewelry-making (Shawwal, 2 AH / April 624 CE). After taking one-fifth (khums) of the spoils seized from Banu Qaynuqa, the Prophet (saw) distributed the remaining four-fifths among the Muslims. Thus, for the first time, he implemented the directive revealed in Surah al-Anfal, verse 41, regarding the division of spoils of war, following the Battle of Badr.
After the expulsion of the Banu Qaynuqa from the city, life in Medina gradually began to return to normal. Shortly thereafter, the Prophet (saw) wished to marry his cousin Ali to his daughter Fatimah. Ali had proposed to Fatimah before the Battle of Badr, but at that time, he lacked the means to offer a proper mahr (bridal gift). Following the battle, he sold a piece of armor he had received as part of his share of the spoils. According to some reports, he sold his camel and some belongings instead and gave a mahr of approximately 450 silver dirhams. Fatimah’s dowry consisted of a velvet cover, a leather pillow filled with palm fibers, two hand operated grinding stones, and two water containers made of leather. The Prophet (saw) solemnized the marriage of Fatimah and Ali in the month of Dhu al-Qa‘dah (May 624 CE).
When the month of Dhu al-Hijjah, regarded by the Arabs as the month of Hajj, arrived, the Prophet (saw) led the ‘Eid al-Adha prayer on the tenth day of the month and had sacrificial animals slaughtered. As he had done on the occasion of Eid al-Fitr, the Prophet (saw) encouraged the Muslims to visit one another and offer congratulations on 10 Dhu al-Hijjah 2 AH (3 June 624 CE). He implemented this practice in accordance with the Qur’anic verses revealed during his time in Mecca, which prohibited the consumption of meat from animals slaughtered in the name of beings other than Allah—a practice that had become part of a pilgrimage ritual corrupted by elements of shirk. These prohibitions are found in the following verses: Baqarah (2:173), Ma’idah (5:3), An‘am (6:145), and Nahl (16:115). He also abolished the polytheistic custom of smearing the blood of sacrificial animals on the walls of the Ka‘bah as an act of seeking blessing, implementing the following verse as a guiding principle: “Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.” (Hajj, 22:37)
Sometime later, another matter that served to further define the Islamic identity was addressed through the revelation of a verse declaring the obligation of zakat—a prescribed portion taken from the wealth of affluent Muslims. “Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted (to the faith), for (freeing) slaves, for those in debt, for Allah’s cause, and for ‘needy’ travellers. ‘This is’ an obligation from Allah. And Allah is All-Knowing, All-Wise.” (Tawbah, 9:60)
During the Medina period, the revelations sent to the Prophet (saw) prominently emphasized the strong connection between faith, worship, morality, and socio-economic life. With the revelation of this particular verse, zakat came to occupy a central place within socio-economic relations. Explaining the verse to the Muslims, the Prophet (saw) stated that zakat was to be collected from the wealth of affluent Muslims. He counted zakat among the pillars of Islam, highlighting that it is not only a financial obligation but also an act of worship. In response to questions posed to him, the Prophet (saw) provided detailed explanations regarding the types of wealth subject to zakat, as well as their nisab (minimum threshold) and the applicable rates. He advised his companions to begin their charitable giving with their own family members before extending assistance to others.
While our beloved Prophet (saw) was engaged in explaining the revelations and nurturing the Muslim community, he did not neglect his own family life. A month or two after the recent developments, he married off his other daughter, Umm Kulthum, to Uthman ibn Affan.
During the same period, the Prophet (saw) was faced with an external threat. He learned that the tribes of Sulaym and Ghatafan were planning to attack Medina. In response, he advanced with a force of two hundred men to a place called Qarqarat al-Kudr. However, the polytheists fled before risking any confrontation. The Muslims returned to Medina safely, without falling into any ambush. Soon after, the Prophet (saw) marched with four hundred companions against Banu Muharib and Banu Sa‘labah, who intended to raid Medina. Upon hearing of the Prophet’s (saw) approach, the polytheists were overcome with fear and fled (3 AH / 624 CE). Aside from such occasional threats and tensions that arose from time to time, the Prophet (saw) remained devoted to educating the Muslims in their daily lives and nurturing them in accordance with the will of Allah the Almighty.
