The Battle of Badr was called by God in the Qur’an “The Day of Criterion” (Yawm al-Furqan) because through it God distinguished truth from falsehood. It also marked a dividing line between two phases of the Islamic mission: 1. The phase before Badr. 2. The phase after Badr. There was a tremendous difference between the condition of the Muslims before Badr and after it. One of the consequences of Badr was that the Islamic state gained great prestige among the Arab tribes, because Quraysh—whom the Muslims defeated—was one of the largest and most powerful tribes in Arabia. It also greatly raised the morale of the Muslims, both those who participated in the battle and those who did not. However, the effects of Badr caused grief, resentment, and distress among others—particularly the three Jewish tribes of Madinah: * Banu Qaynuqaʿ * Banu al-Nadir * Banu Qurayzah When the Prophet migrated to Madinah, he established agreements with them, clarifying their rights and obligations. Although the Jews did not wish to believe in him, they were convinced that he was a prophet and recognized that his description matched what was found in their scriptures. Yet many refused to follow him because he was an Arab, whereas previous prophets had come from the Children of Israel. They began to speak ill of the Muslims in the marketplaces, criticize the Prophet, mourn the deaths of Quraysh’s leaders, and create difficulties for Muslims. They withheld money owed to them, engaged in repeated disputes, spread harmful rumors, and attempted to stir conflict among the believers. One day, an elderly Jewish man named Shas ibn Qays passed by a gathering of the Aws and Khazraj tribes of the Ansar. Seeing them united and friendly after the bitter rivalries that had existed before Islam disturbed him greatly. He sat among them and began reminding them of the Battle of Buʿath, the last and bloodiest war between Aws and Khazraj, which had taken place only five years before the Hijrah. As they recalled stories and poetry connected to that battle, emotions rose, tempers flared, and old tribal pride resurfaced. Members of Aws and Khazraj became angry with one another and began preparing for conflict. When the Prophet heard of this, he hurried to them, upset by what had happened. Standing between the two groups, he raised his hands and said: “O Muslims! Fear God! Are you calling to the ways of ignorance while I am still among you? After God guided you to Islam, honored you through it, rescued you from disbelief, and united your hearts?” He then left them in anger. When they heard his words, members of Aws and Khazraj realized what had happened. They wept in regret, embraced one another, and abandoned the dispute. The Prophet understood that this had been the work of some among the Jews and that it indicated treachery despite the agreements that existed between them. Because many Arab tribes were watching the growing strength of the Muslims in Madinah, hostility toward the city continued to increase. The Prophet recognized that Madinah needed internal stability more than ever, yet ignoring the problem would only allow it to grow. God then revealed guidance: “And if you fear treachery from a people, then throw back their treaty to them on equal terms. Indeed, Allah does not love traitors.” (Qur’an 8:58) The Prophet summoned the leaders of Banu Qaynuqaʿ to meet in their marketplace. Among the Jewish tribes, Banu Qaynuqaʿ lived in the center of Madinah, while Banu al-Nadir and Banu Qurayzah lived on its outskirts. Banu Qaynuqaʿ were the most open in their hostility toward the Muslims. They controlled important markets, including the goldsmiths’ market, and were known for their wealth, numbers, and military strength. When they gathered, the Prophet greeted them respectfully and reminded them of actions that violated their agreement with him. They responded harshly and arrogantly: “Muhammad, do you think we are like your people (Quraysh)? If you fight us, you will know that we are people of weapons and war.” At that moment, God revealed: “Say to those who disbelieve: You will be defeated and gathered unto Hell, and wretched is the resting place. There has already been a sign for you in the two armies that met…” (Qur’an 3:12–13) The Prophet recited these verses to them and reminded them that they knew from their own scripture that he was a prophet. They ignored him and left. The Prophet then warned the Muslims to remain cautious regarding Banu Qaynuqaʿ. Soon afterward, a Muslim woman came to the goldsmiths’ market. She sat near a jeweler’s shop. Some people there mocked her and her modest clothing. According to traditional accounts, a goldsmith secretly fastened part of her garment while she was seated. When she stood up, part of her clothing was pulled, exposing her, and those present laughed. The woman cried out loudly. A Muslim man from the Ansar heard her cry and struck the goldsmith. Others then gathered against him and killed him. This incident was viewed as a serious violation involving the humiliation of a Muslim woman and the killing of a Muslim man. When the news reached the Prophet, he decided to confront Banu Qaynuqaʿ. Hearing that the Muslims had mobilized, they withdrew into their fortified strongholds. The Qur’an later described such situations: “They will not fight you all together except within fortified towns or from behind walls…” (Qur’an 59:14) Although Banu Qaynuqaʿ reportedly had around 700 fighters, the Prophet ordered a siege. Supplies were cut off, and the siege continued for approximately two weeks. Eventually, fear spread among them and they surrendered, agreeing to accept the Prophet’s judgment. Among their allies were two men from the Ansar: * ʿUbadah ibn al-Samit, a sincere Muslim. * ʿAbdullah ibn Ubayy ibn Salul, who outwardly professed Islam but opposed the Prophet. ʿUbadah declared: “They were my allies before Islam, but I renounce any alliance with them before God and His Messenger. Do with them as you see fit.” Abdullah ibn Ubayy, however, repeatedly asked the Prophet to show leniency toward them. According to traditional reports, he persisted strongly in his request until the Prophet agreed not to execute them. The judgment was that Banu Qaynuqaʿ would leave Madinah. They were permitted to depart with their families but were required to leave behind their weapons and much of their property. They migrated northward toward the region of Adhriʿat (Adhraʿat) in southern Syria, in the area now associated with Hauran. Traditional historical reports state that after their exile, the tribe declined and eventually disappeared as a distinct community.