Banū n-Nadīr

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Mohammed subjugates the Banu Nadir. From the Dschami 'at-tawarich , 14th century.

The Banū n-Nadīr ( Arabic بنو النضير, DMG Banū al-Naḍīr ) were next to the Banū Qainuqāʿ and the Banū Quraiza one of the three most important Jewish tribes of Yathrib, the pre-Islamic Medina . They are best known for their conflict with Mohammed , who drove them out of Yathrib after a suspected murder attempt on him. The area of ​​the Banū n-Nadīr in Yathrib is considered to be the first area that Mohammed conquered. According to general opinion, Sura 59 refers to the submission and expulsion of the Banū n-Nadīr , which is why it is also called Nadīr-Surah.

Origin of the Banū n-Nadīr

The Banu Nadir - like the Banu Quraiza - were, according to Islamic historiography, a priestly tribe and are referred to as Kohanim by Islamic sources . They were also known as Banū Hārūn (sons of Aaron ). There is no consensus in current research as to whether they moved to Yathrib after the defeat by Rome in the Jewish War in AD 70 or were Arab proselytes .

Like the other Jews of Yathrib, they had Arabic names; at the same time, their economy was characterized by agriculture, moneylending, arms trading and the production of jewels. They had their own language with an accompanying script.

Political situation before and after the arrival of Muhammad

It is said that the Banu Nadir - in times of Persian rule over certain areas of the Hejaz - were tax collectors for the Iranian Shah in Medina .

In pre-Islamic times, the Banu Nadir were allies of the Banu Aus and had supported them in their disputes with the Khasradsch ; furthermore, upon the arrival of Muhammad in 622 in Yathrib - together with the Aus - they joined the so-called community order of Medina , in which the future relations of the Yathrib tribes were regulated. In the form of the community order, as found in Ibn Ishaq's prophetic biography edited by Ibn Hishām , the nadir, as well as the quraiza and qainuqa, are not mentioned. According to Watt , the community order undoubtedly refers to a version that emerged after the execution of the Quraiza ; the three Jewish tribes were likely mentioned in an earlier version.

expulsion

In August 625, Mohammed set out with some of his companions to the area of ​​the Banu Nadir to negotiate with them about the settlement of a blood debt. During the negotiations, the Banu Nadir are said to have decided to kill Mohammed. The Arab historian Ibn Ishāq describes the scene as follows in his basic biography of the prophets:

“Then the Prophet went to the Jewish tribe of the Banu Nadir. He wanted to ask her to help him pay the blood debt for the two men who Amr ibn Umayya had previously killed. On the other hand, the two tribes Nadir and Amir were allies. When the Prophet came to the Banu Nadir with his request, they agreed to help him. Then they withdrew to the consultation and said to each other: 'We will never get this man in such a favorable position again', namely the prophet was sitting next to the wall of one of their houses -; 'So who goes up on the house and throws a stone at it and frees us from it?'

One of them, Amr ibn Djihash, agreed and went up to the house to throw a stone at the Prophet. He was sitting there with some of his companions (...) when he received a message from heaven in which the plans of those people were revealed to him. So he immediately set out on the way back to Medina, but without having told his companions anything about it. "

- Ibn Ishaq: The Prophet's Life . From the Arabic by Gernot Rotter . Kandern, 2004. p. 160

Mohammed became aware of the hostile attitude of the Nadir towards him during the negotiations and suspected them of attempting to murder him, which is why he decided to drive them away. On his arrival in Medina he ordered them through one of his followers to leave Muhammad ibn Maslama within ten days, taking all their movable goods with them; He also allowed them to return once a year to harvest their palm groves.

The Banu Nadir initially consented, but then decided under their chief Huyayy ibn Akhtab to offer resistance in their fortresses near Medina. After a siege that lasted about two weeks, when the followers of Mohammed began to destroy their palm groves - a precedent controversial in later Islamic jurisprudence - the Banu Nadir surrendered. Mohammed then ordered them to leave the city and only take with them what they could carry on 600 camels. Some families moved to Syria , others settled with their brothers and sisters in Khaibar .

The assassination attempt on Kaʿb ibn al-Ashraf also took place in the context of the expulsion of the tribe . The Islamic ban on wine is said to have been revealed during the six-day siege of Banu Nadir. Two Nadir men accepted Islam and were thereby spared.

The battle of the trenches and the train to Chaibar

In Khaybar , one about 150 kilometers oasis northern Medina-based supporters of Banu Nadir who with the intention that before their expulsion inhabited area they Medina retake the Quraysh in planning an attack on Medina, the so-called grave battle , and education energetically supported a corresponding tribal union and were part of the resulting alliance, which was composed of the Meccans, certain other tribes and Abyssinian mercenaries.

The crucial role of the Nadir in the preparations for the trench battle and its implementation, as well as the fact that in the following months, together with other Jewish tribes of Chaibars, they continued to incite Arab tribes against Mohammed and his followers, were the primary military reasons for the Attack on the oasis 628. In addition to these reasons, the fact that Mohammed was able to counter the disappointment of his followers with the Treaty of Hudaibiyya by conquering this oasis and the corresponding loot also played a role in the decision of the Prophet to attack Chaibar.

After about six weeks of fighting, Khaibar was captured and brought under the control of the Islamic community. The followers of the Banu Nadir who remained there, in contrast to the other local tribes, were no longer allowed to stay in the oasis, but had to leave Chaibar and leave their property to the Muslims according to the contract they had concluded with Mohammed after the conquest of the oasis. They went to Adhri'at , a city with an important Jewish community at the time.

literature

supporting documents

  1. ↑ Al-Balādhurī : Kitāb Futūḥ al-Buldān. 1866. p. 17. - German transl. P. 15.
  2. ↑ Cf. Theodor Nöldeke : History of the Qorāns . Part One : On the Origin of the Qorān. Leipzig, 1909. p. 206 as well as references there.
  3. ^ Moshe Gil : Jews in Islamic Countries in the Middle Ages . Brill, 2004. p. 7
  4. ^ Norman A. Stillman: The Jews of Arab Lands. A History and Source Book . Jewish Publication Society of America, 1979. p. 9
  5. ^ Francis E. Peters: Muhammad and the Origins of Islam . SUNY Press, 1994. p. 192
  6. ↑ a b c d The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 7, p. 852 ( Naḍīr, Banu'l- )
  7. ^ Francis E. Peters: Muhammad and the Origins of Islam . SUNY Press, 1994. p. 193
  8. ^ Francis E. Peters: Mecca: A Literary History of the Muslim Holy Land . Princeton University Press, 1994. p. 62
  9. ↑ Michael Lecker: Muslims, Jews and Pagans. Studies on Early Islamic Medina . Brill, 1995. p. 26
  10. ↑ See article Hijra
  11. ^ See on this W. Montgomery Watt: Islamic Political Thought . Edinburgh University Press, 1980. pp. 4-6
  12. ↑ Compare Ibn Ishaq: The Life of the Prophet . From the Arabic by Gernot Rotter . Kandern, 2004. pp. 111-114
  13. ^ The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 5, p. 436 ( Kurayẓa, Banū )
  14. ↑ See W. Montgomery Watt: Muhammad. Prophet and Statesman . Oxford University Press, 1961. pp. 146 f.
  15. ↑ For a biography of Muhammad ibn Maslamah see Muhammad ibn Maslamah . usc.edu. Archived from the original on November 28, 2008. Retrieved June 10, 2011.
  16. ↑ See Marco Schöller: "The palms ( līna ) of the Banū n-Nadīr and the interpretation of Koran 59: 5. An investigation into the meaning of the Koranic wording in the first centuries of Islamic learning." In: Journal of the German Oriental Society (ZDMG). 146: 317-380 (1996)
  17. ^ Theodor Nöldeke: History of the Qoran . Leipzig, 1938. p. 199
  18. ↑ Bernard Lewis: The Jews in the Islamic World. From the early Middle Ages to the 20th century . Beck, 2004. p. 19
  19. ^ A b W. Montgomery Watt: Muhammad. Prophet and Statesman. Oxford University Press, 1962. p. 166
  20. ↑ Fred McGraw Donner: Muhammad's Political Consolidation in Arabia up to the Conquest of Mecca . In: The Muslim World 69 (1979). P. 233
  21. ↑ Irving M. Zeitlin: The Historical Muhammad . Polity Press, 2007. p. 12
  22. ^ W. Montgomery Watt: Muhammad at Medina . Oxford University Press, 1962. pp. 217 f. as well as the same: Muhammad. Prophet and Statesman . Oxford University Press, 1961. p. 189; See also: The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 4, p. 1137 ( Khaybar )
  23. ↑ Contrary to Muhammad's original intention to carry out the umra , the small pilgrimage to Mecca in 628 , the treaty stipulated that the Muslims would make the pilgrimage in the following year and the Quraish would vacate the city for three days. To the amazement of his followers, Mohammed agreed to the contract. This was the first diplomatic rapprochement between the two parties, through which the Meccans recognized Muhammad as a negotiating partner, although not as a prophet.
  24. ^ Norman A. Stillman: The Jews of Arab Lands. A History and Source Book . The Jewish Publication Society of America, 1979. p. 18; See also: The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 4, p. 1137 ( Khaybar )
  25. ^ The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 1, p. 194 ( Aḏriʿāt )