Banu Nadir
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The Banu Nadir (Arabic: ) were one of the three main Jewish tribes living in the 7th century of Medina, now in Saudi Arabia.
Early history
In early Medina, in addition to the Banu Nadir, there were two other major Jewish tribes: the Banu Qurayza and the Banu Qaynuqa. The dominating tribes were the two non-Jewish Arab tribes Banu Aus and the Banu Khazraj.The Banu Nadir settled outside the city of Yathrib, now Medina, because of the Roman persecutions of the Jews in Palestine. According to the Muslim historian al-Yaqubi, Banu Nadir were an Arab tribe ethnically, which had converted to Judaism and initially settled on the eponymous Mount Nadir. Some, however, believe them to be an ethnically Jewish tribe connected with the Khaybar Jews. [[Avoid weasel words#ExamplesPlease name specific person]] Like other Medinese Jews, the Banu Nadir bore Arabic names, but spoke a distinct dialect of Arabic. They earned their living through agriculture, money lending, and trade in weapons and jewels, maintaining commercial relations with Arab merchants of Mecca. Their fortresses were located half a day's march to the south of Medina. Banu Nadir were wealthy and occupied some of the best lands in Medina. , pp. 13–14
Before Muhammad: 610s
In the 610s, the chiefs of Banu Nadir were Ka'b ibn al-Ashraf, a gifted poet, and Huyayy ibn Akhtab. Those two tribes went to war againt eachother in the Battle of Bu'ath, and the three Jewish tribes splited on different sides of the war. During the battle, The Banu Nadir and the Banu Qurayza fought with the Banu Aus, while the Banu Qaynuqa were allied with the Banu Khazraj. The latter were defeated after a long and desperate battle. jewishencyclopedia.com [link]Arrival of Muhammad: 622
Muhammad was invited to Medina to broker a peace between the warring tribes, and in September 622, he arrived with a group of his followers, who were given shelter by members of the indigenous community known as the Ansar. Amongst his first actions was the construction of the first Mosque in Medina, as well as obtaining residence with Abu Ayyub al-Ansari.Ibn Kathir, al-Bidaayah wa al-Nihaayah, Vol II, p. 279 He then set about the establishment of a pact, known as the Constitution of Medina, between the Muslims and the various Jewish tribes of Medina Ibn Hisham, Vol. I, p. 501. to regulate the matters of governance of the city, as well as the extent and nature of inter-community relations. Conditions of the pact included boycotting Quraysh, abstinence from "extending any support to them", assistance of one another if attacked by a third party, as well as "defending Medina, in case of a foreign attack".Saif-ur-Rahman Mubarakfuri, ar-Raheeq al-Makhtoom - "The Sealed Nectar"Ibn Hisham, as-Seerat an-Nabaweeyat, Vol. II, pp. 147-150Ibn Ishaq, pp. 231-235 It was later that certain tribes would be claimed to have violated this pact due to supporting enemy forces, such as the Quraysh, against the Muslims.Muhammed and his followers consolidated their power as the ruling party in Medina, and although Muslims were in a difficult financial condition. Three of the Jewish tribes, the Banu Qurayza, Banu Qaynuqa, and Banu Nadir, joined the non-aggression pact and military alliance with Mohammed, called the Constitution of Medina. Jews and other non-Muslims accepting the protection of the Muslim authorities at that were considered dhimmi. In exchange for paying tax (jizya), the Muslims provided military protection and granted the dhimmi citizenship rights, and were allowed to continue their culture and worship, even being exempt from military conscription at that time. Female dhimmi were allowed to marry Muslim men, although male dhimmi were required to convert to Islam before they could take Muslim brides.
Expulsion of the Banu Qaynuqa from Medina: 624
In March 624, Muslims led by Muhammad defeated the Meccans of the Banu Quraish tribe in the Battle of Badr. Muhammad had been in conflict with his own former tribe, the Banu Quraish, since he left it to found Islam. His victory allowed him to return to Medina.After a few years, a dispute broke out between the Muslims and the Banu Qaynuqa. A jewish man was alleged to have pinned the clothing of muslim woman sitting in a jewler's shop in the Qaynuqa marketplace, so that she was stripped naked when she stood up. A muslim man coming upon the resulting commotion killed the shopkeeper in retaliation. This escalated to a chain of revenge killings. Soon full scale war broke out.Muhammad Husayn Haykal (1929) [The Life of Muhammad], "Between Badr and Uhud."Akram Diya al Umari (1991) Madinan Society At the Time of the Prophet, (Virginia: International Islamic Publishing House and the International Institute of Islamic Thought) "The Expulsion of Banu Qaynuqa"
Muhammad approached the Banu Qaynuqa (the allies of the Khazraj tribe), in the light of previous hostilities, gathering them in the market place and addressing them as follows:
- "O assembly of Jews, beware that something from God befalls you similar to the curse that descended upon Quraysh, and enter into Islam, for you have known that I am a Prophet that has been sent, due to what you find in your Book and the covenant of God to you''"
- "O Muhammad, you seem to think that we are your people. Do not deceive yourself because you vanquished a contingent of Quraysh having no knowledge of war and got the better of them; for, by God, if we fight you, you will find that we are real men, and that you have not met the like of us''" Sunan Abi Da'wood 3/402Ibn Hisham, as-Seerat an-Nabaweeyat, vol. II, chapter of "'Amr Banu Qaynua", online edition (declared by Ibn Hajar to be hasanFath al-Baari 7/332).
The Banu Nadir remained passive during the Banu Qaynuqa episode viewing the conflict as a usual tribal struggle. The conflict led to a ruling that such future action by any of the other parties to the Constitution of Medina would constitute a voiding of their benefits under the system, and subsequent punishment.
Assassination of Ka'b ibn al-Ashraf
Infuriated at Muhammad's execution of a number of Meccan notables who had been captured after the Battle of Badr, Ka'b ibn al-Ashraf wrote a poetic eulogy commemorating the slain Quraysh prisoners of war; later, he also wrote erotic poetry about Muslim women, which Muhammad and his followers found offensive. As Arabic language is capable of exercising over the minds of its users such irresistible influence Philip K. Hitti, History of the Arabs, 10th edition (Macmillan Press, 1970), p. 90 that Muslims thought his actions were directly against the Constitution of Medina which states, loyalty gives protection against treachery and this document will not (be employed to) protect one who is unjust or commits a crime.Other historians cite that Ka'b ibn al-Ashraf went to Quraish in order to lament the loss at Badr and to incite them to take up arms to regain lost honour, noting the statement of Muhammad: "He (Ka'b) has openly assumed enmity to us and speaks evil of us and he has gone over to the polytheists (who were at war with Muslims) and has made them gather against us for fighting".al-Zurqaani, Sharh al-Muwaahib, Vol II p. 10-12 This too was thought to be in contravention of the Constitution of Medina, of which the tribe led by Ka'b ibn al-Asharf was a signatory, which prohibited them from "extending any support" to the tribes of Mecca, namely the Quraish.
His actions were seen as against the Commonwealth of the land and Muhammad called upon his followers to kill Ka'b, and Muhammad ibn Maslama offered his services, collecting four others. By pretending to have turned against Muhammad, they enticed Ka'b out of his fortress on a moonlight night, and killed him in spite of his vigorous resistance. English translation from Stillman (1979), pp. 125–126 This action of killing Ka'b ibn al-Ashraf in front of his house was not against the pact as Constitution of Medina states, whether an individual goes out to fight (in accordance with the terms of this Pact) or remains in his home, he will be safe unless he has committed a crime or is a sinner. Some attribute this action to norms of the Arab society of that period that demanded retaliation for a slight to a group's honor.Stillman (1979) p. 13 The Jews were terrified at his assassination, and as a Muslim biographer of Muhammad put it "...there was not a Jew who did not fear for his life".Ibn Hisham (1955). English translation from Stillman (1979), p. 127
Expulsion of the Banu Nadir from Medina
After defeat at the hands of the Quraysh at Mount Uhud in March, 625, Muhammad needed a victory to regain his prestige. Banu Nadir were seen to be in violation of the Constitution of Medina, as they did not come to Muhammad's aid during the Battle of Uhud. The battle took place on Shabbat. Muhammad also accused the Banu Nadir of plotting to assassinate him, claiming to have learned this through divine revelationStillman (1979), p. 14 and through Muhammad ibn Maslama, ordered them to leave Medina within ten days. The tribe at first decided to comply, but Abdullah ibn Ubayy, the chief of the Banu Khazraj, persuaded them to resist in their fortresses, promising to send 2,000 men to their aid. Huyayy ibn Akhtab decided to put up resistance, hoping also for help from Banu Qurayza, despite opposition within the tribe. The Banu Nadir were forced to surrender after the siege had lasted for 14 days, when help from the Khazraj and Banu Qurayza failed to materialize and when Muhammad ordered the felling of their palm-trees. Under the conditions of surrender, the Nadir could only take with them what they could carry on camels with the exception of weapons.
The Banu Nadir left on 600 camels, parading through Medina to the music of pipes and tambourines. A Muslim historian described their impressive farewell: "Their women were decked out in litters wearing silk, brocade, velvet, and fine red and green silk. People lined up to gape at them." English translation from Stillman (1979), p. 136 Most of the Banu Nadir found refuge among the Jews of Khaybar, while others emigrated to Syria.
Muhammad divided their land between his companions who had emigrated with him from Mecca. Until then, the emigrants had to rely upon the Medinese sympathizers for financial assistance. Muhammad reserved a share of the seized land for himself, which also made him financially independent.
Upon expulsion of the Banu Nadir, Muhammad said to have received a revelation of Sura 59 of the Qur'an.
Battle of Khaybar: 627-629
After their expulsion from Medina, the Banu Nadir, along with the other Jews living in Khaybar, understood that Muhammad might attack them again. The Nadir chief Huyayy ibn Akhtab together with his son joined the Meccans and Bedouins besieging Medina during the Battle of the Trench. Huyayy ibn Akhtab attempted to recruit Banu Qurayza within Medina to fight against the Muslims. Both of them were killed by order of Muhammad alongside the men of the Banu Qurayza.Stillman (1979), p. 17
Muhammad and his followers attacked Khaybar in May 629. Although the Jews put up fierce resistance, the lack of central command and their unpreparedness for an extended siege sealed the outcome of the battle in favor of Muslims. When all but two fortresses were captured, the Jews managed to negotiate their surrender. The terms required them to hand over one-half of the annual produce to the Muslims, while the land itself became the collective property of Muslims.
The agreement, however, did not cover the Banu Nadir tribe. Muslims killed all the men of Banu Nadir and divided the women among themselves. Safiyya bint Huyayy was the daughter of the killed Banu Nadir chief Huyayy ibn Akhtab and widow of Kinana ibn al-Rabi, the treasurer of Banu Nadir, whom Muhammad's followers first tortured, demanding that he reveal the location of the tribe’s hidden treasures, and then killed.Ibn Hisham (1955). English translation in Stillman (1979), pp. 145–146 Realizing the situation, Muhammad married with Safiyya bint Huyayy to encourage other people to behave more humanely with women and children. Also in Quran ([Banu Nadir as part of the Divine punishment by believersGod will punish them by your hands, Quran [9:7] after clarification of the truth in its ultimate form.Javed Ahmed Ghamidi, Mizan, Chapter: Laws of Jihad , Dar ul-Ishraq, 2001
Muslim biographers of Muhammad tell a story that a Jewess of the Banu Nadir attempted to poison Muhammad to avenge her slain relatives. She poisoned a piece of lamb that she cooked for Muhammad and his companion, putting a particularly high amount into the shoulder — Muhammad's favorite part. The attempt on Muhammad's life failed because he reportedly spit out the meat, feeling that it was poisoned, while his companion ate the meat and died. Muhammad's companions then reported that on his deathbed Muhammad said that his illness was the result of that poison.Ibn Hisham (1955). English translation in Stillman (1979), pp. 148–149
See also
References
External links
- [Muhammad and the Jews of Medina]
- [Ex-Muslims denounce Islam: Banu Nadir]
- [Were the Jews 'maltreated' by the Prophet Muhammad?]
- [Ka'ab bin Al-Ashraf's Execution]
- [Misplaced directives against early Islamic governments, Renaissance, Vol. 12, No. 3, March 2002]
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