"Medina" = 28 (Full Reduction)
24° 28′ 0″ N, 39° 36′ 0″ E
"Medina" = 46 (English Ordinal)
"Medina" = 109 (English Extended)29th prime
"Medina" = 116 (Reverse Ordinal)
"Medina" = 26 (Jewish Reduction)
"Medina" = 44 (Jewish Ordinal)
"Medina" = 89 (Jewish)
"מדינה" = 19 (Hebrew Reduction)
"מדינה" = 46 (Hebrew Ordinal)
"מדינה" = 109 (Hebrew Gematria)29th prime
By the fourth century, Arab tribes began to encroach from Yemen, and there were three prominent Jewish tribes that inhabited the city into the 7th century AD: the Banu Qaynuqa, the Banu Qurayza, and Banu Nadir. Ibn Khordadbeh later reported that during the Persian Empire's domination in Hejaz, the Banu Qurayza served as tax collectors for the Persian Shah.
The situation changed after the arrival from Yemen of two new Arab tribes named Banu Aus (or Banu 'Aws) and Banu Khazraj. At first, these tribes were allied with Jewish rulers, but later they revolted and became independent. Toward the end of the 5th century, the Jewish rulers lost control of the city to Banu Aus and Banu Khazraj. The Jewish Encyclopedia states that "by calling in outside assistance and treacherously massacring at a banquet the principal Jews", Banu Aus and Banu Khazraj finally gained the upper hand at Medina.
Most modern historians accept the claim of the Muslim sources that after the revolt, the Jewish tribes became clients of the Aus and the Khazraj. However, according to scholar of Islam William Montgomery Watt, the clientship of the Jewish tribes is not borne out by the historical accounts of the period prior to 627, and he maintained that the Jewish populace retained a measure of political independence.
Early Muslim chronicler Ibn Ishaq tells of a pre-Islamic conflict between the last Yemenite king of the Himyarite Kingdom and the residents of Yathrib. When the king was passing by the oasis, the residents killed his son, and the Yemenite ruler threatened to exterminate the people and cut down the palms. According to Ibn Ishaq, he was stopped from doing so by two rabbis from the Banu Qurayza tribe, who implored the king to spare the oasis because it was the place "to which a prophet of the Quraysh would migrate in time to come, and it would be his home and resting-place." The Yemenite king thus did not destroy the town and converted to Judaism. He took the rabbis with him, and in Mecca, they reportedly recognised the Ka'ba as a temple built by Abraham and advised the king "to do what the people of Mecca did: to circumambulate the temple, to venerate and honour it, to shave his head and to behave with all humility until he had left its precincts." On approaching Yemen, tells ibn Ishaq, the rabbis demonstrated to the local people a miracle by coming out of a fire unscathed and the Yemenites accepted Judaism.
"Three prominent Jewish tribes that inhabited the city into the 7th century AD: the Banu Qaynuqa, the Banu Qurayza, and Banu Nadir"
The Banu Qaynuqa (Arabic: بنو قينقاع; Hebrew: בני קינקאע; also spelled Banu Kainuka, Banu Kaynuka, Banu Qainuqa, Banu Qaynuqa) was one of the three main Jewish tribes living in the 7th century of Medina, now in Saudi Arabia. In 624, the great-grandfather of Banu Qaynuqa tribe is Qaynuqa ibn Amchel ibn Munshi ibn Yohanan ibn Benjamin ibn Saron ibn Naphtali ibn Hayy ibn Moses and they are descendant of Manasseh ibn Joseph ibn Jacob ibn Isaac son of Abraham. They were expelled during the Invasion of Banu Qaynuqa, after breaking the treaty known as the Constitution of Medina.
The Banu Qurayza (Arabic: بنو قريظة, Hebrew: בני קוריט'ה; alternate spellings include Quraiza, Qurayzah, Quraytha, and the archaic Koreiza) were a Jewish tribe which lived in northern Arabia, at the oasis of Yathrib (now known as Medina), until the 7th century, when their alleged violation of a pact brokered by Muhammad led to their massacre.
Jewish tribes reportedly arrived in Hijaz in the wake of the Jewish-Roman wars and introduced agriculture, putting them in a culturally, economically and politically dominant position. However, in the 5th century, the Banu Aws and the Banu Khazraj, two Arab tribes that had arrived from Yemen, gained dominance. When these two tribes became embroiled in conflict with each other, the Jewish tribes, now clients or allies of the Arabs, fought on different sides, the Qurayza siding with the Aws.
In 622, the Islamic prophet Muhammad arrived at Yathrib from Mecca and established a pact between the conflicting parties. While the city found itself at war with Muhammad's native Meccan tribe of the Quraysh, tensions between the growing numbers of Muslims and the Jewish communities mounted.
In 627, when the Quraysh and their allies besieged the city in the Battle of the Trench, the Qurayza initially tried to remain neutral but eventually entered into negotiations with the besieging army, violating the pact they had agreed to years earlier. Subsequently, the tribe was charged with treason and besieged by the Muslims commanded by Muhammad. The Banu Qurayza eventually surrendered and their men were beheaded, except for a handful who converted to Islam.The spoils of battle, including the enslaved women and children of the tribe, were divided up among the Islamic warriors that had participated in the siege and among the emigrees from Mecca (who had hitherto depended on the help of the Muslims native to Medina.
The Banu Nadir (Arabic: بنو النضير, Hebrew: בני נצ'יר) were a Jewish tribe who lived in northern Arabia until the 7th century at the oasis of Medina. The tribe challenged Muhammad as the leader of Medina, planned along with allied nomads to attack Muhammad and were expelled from Medina as a result. The Banu Nadir then planned the battle of the Trench together with the Qurayspage needed They later participated in the battle of Khaybar
In early Medina, in addition to the Banu Nadir, there were two other major Jewish tribes: the Banu Qurayza and the Banu Qaynuqa. They were joined earlier by two non-Jewish Arab tribes from Yemen, Banu Aus and Khazraj.
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. Banu Nadir were wealthy and lived in some of the best lands in Medina.
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 the Aus, while the Banu Qaynuqa were allied with the tribe of Khazraj. The latter were defeated after a long and arduous battle
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 were the construction of the first mosque in Medina, as well as obtaining residence with Abu Ayyub al-Ansari. 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 to regulate the matters of governance of the city, as well as the extent and nature of inter-community relations. The 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"
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. The conflict led to a ruling that such future action by any of the other parties under the Constitution of Medina would constitute a voiding of their benefits under the system.
Assassination of Ka'b ibn al-Ashraf
After the Battle of Badr, one of the Banu Nadir's chiefs Ka'b ibn al-Ashraf, went to the 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". This was in contravention of the Constitution of Medina, of which the tribe led by Ka'b ibn al-Ashraf was a signatory, which prohibited them from "extending any support" to the tribes of Mecca, namely Quraish. Some sources suggest that during his visit to Mecca, Ka'b concluded a treaty with Abu Sufyan, stipulating cooperation between the Quraysh and Jews against Muhammad.
Other historians cite that 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. This poetry influenced so many that this too was 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 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. Some attribute this action to norms of the Arab society that demand retaliation for a slight to a group's honor. The Jews were terrified at his assassination, and as the historian ibn Ishaq put it "...there was not a Jew who did not fear for his life"
Constitution of Medina
The Constitution of Medina (دستور المدينة, Dustūr al-Madīnah), also known as the Charter of Medina (Arabic: صحيفة المدينة, Ṣaḥīfat al-Madīnah; or: ميثاق المدينة, Mīthāq al-Madīnah), was drafted by the Islamic prophet Muhammad shortly after his arrival at Medina (then known as Yathrib) in 622 CE (or 1 AH), following the Hijra from Mecca.
The preamble declares the document to be "a book [kitab] of the prophet Muhammad to operate between the believers [mu'minin] and Muslims from the Quraysh tribe and from Yathrib and those who may be under them and wage war in their company" declaring them to constitute "one nation [ummah wāḥidah] separate from all peoples". It established the collective responsibility of nine constituent tribes for their members' actions, specifically emphasising blood money and ransom payment. The first constituent group mentioned are the Qurayshi migrants, followed by eight other tribes. Eight Jewish groups are recognized as part of the Yathrib community, and their religious separation from Muslims is established. The Jewish Banu Ash shutbah tribe is inserted as one of the Jewish groups, rather than with the nine tribes mentioned earlier in the document. The constitution also established Muhammad as the mediating authority between groups and forbids the waging of war without his authorization.
The constitution formed the basis of a multi-religious Islamic state in Medina.
The constitution was created to end the bitter intertribal fighting between the rival clans of Banu Aws and Banu Khazraj in Medina and to maintain peace and co-operation among all Medinan groups. Establishing the role of Muhammad as the mediating authority between the two groups and the others in Medina was central to the ending of Medinan internal violence and was an essential feature of the constitution. The document ensured freedom of religious beliefs and practices for all citizens who "follow the believers". It assured that representatives of all parties, Muslim or non-Muslim, should be present when consultation occurs or in cases of negotiation with foreign states. It declared "a woman will only be given protection with the consent of her family" and imposed a tax system for supporting the community in times of conflict. It declared the role of Medina as a ḥaram (حرم, "sacred place"), where no blood of the peoples included in the pact can be spilled.
The division of the constitution into numbered articles is not in the original text and the numbering of clauses differs in different sources, but there is general agreement on the authenticity of the most widely-read version of the charter, which is found in Ibn Ishaq's Sirah Rasul Allah.