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'Banu Nadir' () 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 Banu Nadir, there were two other major Jewish tribes: Banu Qurayza and Banu Qaynuqa. They were joined centuries later by two non-Jewish Arab tribes from Yemen, Banu Aus and Banu Khazraj.
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. [] Like other Medinese Jews, 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. [1] Banu Nadir were wealthy and were lived in some of the best lands in Medina. [2]
Tribal warfare
When the two Arabian tribes of Aws and Khazraj went to war against each other in the Battle of Bu'ath in 617, the three Jewish tribes split on different sides of the war. The Banu Nadir, led by Ka'b ibn al-Ashraf and Huyayy ibn Akhtab, and the Banu Qurayza fought with Banu Aus, while Banu Qaynuqa were allied with Banu Khazraj. The latter were defeated after a long and arduous battle. jewishencyclopedia.com [1]
The Arrival of Muhammad
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.[3] He then set about the establishment of a pact, known as the Constitution of Medina, between the Muslims, the Ansar, and the various Jewish tribes of Medina [4] 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''".[5][6][7]
Reaction to the expulsion of the Banu Qaynuqa
When Muhammad expelled the Jewish tribe of the Banu Qaynuqa, the Banu Nadir did not get involved, viewing the conflict as another example of tribal struggle. [8] 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 requiring subsequent punishment.
Assassination of Ka'b ibn al-Ashraf
After the Battle of Badr, one of the Banu Nadir's chiefs Ka'b ibn al-Ashraf, who was also a gifted poet, wrote a poetic eulogy commemorating the slain Quraish notables; later, he also wrote erotic poetry about Muslim women, which the Muslims found offensive.[9] This poetry influenced so many [10] that his actions were considered 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 honor, 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''".[11] 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 Banu Quraish.
Muhammad called upon his followers to kill Ka'b. Muhammad ibn Maslama offered his services, collecting four others. By pretending to have turned against Muhammad, Muhammad ibn Maslama and the others enticed Ka'b out of his fortress on a moonlit night, and killed him in spite of his vigorous resistance.[12] Some attribute this action to norms of the Arab society of that period that demanded retaliation for a slight to a group's honor.[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".[14]
Expulsion from Medina
Submission of Banu Nadir to the Muslim troops (14-century painting)
After defeat by the Quraish at the Mount Uhud in March, 625, Banu Nadir challenged Muhammad as the leader of Medina. [15]
In July of the same year, two men were killed during skirmish in which the Muslims were involved. As a result Muhammad went to the Nadir, asking them to make a contribution towards the blood money of two men killed. Initially most of the Nadir, except Huyayy ibn Akhtab , were inclined to accept Muhammad's request. However, Ibn Ubayy communicated to ibn Akhtab of his intent, along with allied nomads, to attack Muhammad. The Nadir, then postponed the contribution until later that day. [16]
Muhammad left the locality immediately accusing the Banu Nadir of plotting to assassinate him, saying to have learned this either through revelation15 or Muhammad ibn Maslama. Sirat-i-Halbiyyah, , Nur al-Din, al-Halabi, Idarah Qasmiyyah Deoband, , Translated by Muhammad Aslam Qasmi. Montgomery Watt suggests that, in accordance with 7th century Arabian ideals, Muhammad knew the Banu Nadir sought an opportunity to kill him, in order to avenge the death of Ka'b bin Ashraf. Watt deduces that Banu Nadir's postponement of the contribution gave them such an opportunity.
According to other sources, the Banu Nadir invited Muhammad to their habitations for a religious debate, to which Muhammad accepted. Muhammad also accepted the condition that he bring no more than three men with him. On his way he was notified by a Banu Nadir convert to Islam of an assassination attempt at the "religious debate".
Muhammad besieged Banu Nadir. He ordered them to surrender their property and leave Medina within ten days. The tribe at first decided to comply, but "certain persons of Medina who were not Believers sent a message to the Banu al-Nadir, saying, 'Hold out, and defend yourselves; we shall not surrender you to Muhammad. If you are attacked we shall fight with you and if you are sent away we shall go with you.'" [17] Huyayy ibn Akhtab decided to put up resistance, hoping also for help from Banu Qurayza, despite opposition within the tribe. Banu Nadir were forced to surrender after the siege had lasted for 14 days, when the promised help failed to materialize and when Muhammad ordered the burning and felling of their palm-trees. Under the conditions of surrender, Banu 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. Al-Waqidi 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."[18] Most of 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 Banu Nadir, Muhammad is said to have received a revelation of Sura 59 of the Qur'an.
Battle of Khaybar: 627-629
Main articles: Battle of Khaybar
After their expulsion from Medina, 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 unsuccessfully attempted to recruit Banu Qurayza within Medina to join the fight against the Muslims. After the battle, the Muslims besieged the Banu Qurayza until they surrendered, and both Huyayy and his son were killed by order of Muhammad alongside all the men of the Banu Qurayza whose women and children were enslaved.[19]
Later, Muhammad sent a delegation under Abdullah bin Rawaha to ask another chief of Banu Nadir, Usayr (Yusayr) ibn Zarim to come to Medina along with other Nadir leaders to discuss the two groups political relations to which they agreed. Six miles out of Khaybar however, Usayr had a change of mind and drew a sword against Abdullah which led to a heated scuffle. The thirty Banu Nadir leaders were killed and only one escaped.
[20]
Muhammad and his followers attacked Khaybar in May 629 after the Treaty of Hudaybiyyah. 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 the 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 the Muslim state.[21]
The agreement, however, did not cover the Banu Nadir tribe, who were not given any quarter. Muslims killed all the men of Banu Nadir and divided the women among themselves. According to Ibn Ishaq, when the Banu Nadir's treasurer Kinana ibn al-Rabi was discovered hiding some of the tribe's wealth, he was tortured by Muhammad's order to compel him to reveal the location of the rest, then beheaded. Muhammad took al-Rabi's widow Safiyya bint Huyayy, who was also the daughter of the killed Banu Nadir chief Huyayy ibn Akhtab, as his wife.[22]
Muslim biographers of Muhammad tell a story that a Jewish woman of 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 one of his companions 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.[23]
See also
★ Banu Qurayza
★ Banu Qaynuqa
★ Safiyya bint Huyayy
★ Constitution of Medina
★ Jihad
★ Itmam al-hujjah
References
1. 'Nadir, Banu 'l', 'Encyclopaedia of Islam Online' ISSN 1573-3912
2. The Jews of Arab Lands: A History and Source Book, , Norman, Stillman, Jewish Publication Society of America, 1979, ISBN 0827601980 , pp. 13–14
3. Ibn Kathir, al-Bidaayah wa al-Nihaayah, Vol II, p. 279
4. Ibn Hisham, Vol. I, p. 501.
5. Saif-ur-Rahman Mubarakfuri, ar-Raheeq al-Makhtoom - "The Sealed Nectar"
6. Ibn Hisham, as-Seerat an-Nabaweeyat, Vol. II, pp. 147-150
7. Ibn Ishaq, pp. 231-235
8. The Jews of Arab Lands: A History and Source Book, , Norman, Stillman, Jewish Publication Society of America, 1979, ISBN 0827601980
9. 'Ka'b ibn al-Ashraf', 'Encyclopaedia of Islam Online' ISSN 1573-3912
10. Philip K. Hitti, History of the Arabs, 10th edition (Macmillan Press, 1970), p. 90
11. al-Zurqaani, Sharh al-Muwaahib, Vol II p. 10-12
12. Al-Sira al-Nabawiyya, Ibn Hisham, , , , 1955, English translation from Stillman (1979), pp. 125–126
13. Stillman (1979) p. 13
14. Ibn Hisham (1955). English translation from Stillman (1979), p. 127
15. Stillman (1979), p. 14
16. Watt (1956). pg. 211-2
17. The earliest biography of Muhammad, by ibn Ishaq Some sources sources identify these persons with Abd-Allah ibn Ubayy, who however was a Muslim, or the Banu Qurayza.
18. Kitab al-Maghazi, Al-Waqidi, , , , 1966, English translation from Stillman (1979), p. 136
19. Stillman (1979), p. 17
20. I. Ishaq, A. Guillaume, p. 665-666
21. 'Khaybar', 'Encyclopaedia of Islam Online' ISSN 1573-3912
22. Ibn Hisham (1955). English translation in Stillman (1979), pp. 145–146
23. Ibn Hisham (1955). English translation in Stillman (1979), pp. 148–149
External links
★ Muhammad and the Jews of Medina
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