The Prophet Muhammad and the Jews

By Faysal Burhan,
Edited by Michael D. Berdine
Published: 2002   

Article’s Outline You may hover over a subtitle and click to go directly to it.

Islam Denounces Violence
Freedom of Belief, no Compulsion in Islam
Qur’an Teaches Peaceful Dialogue
Acceptance and Understanding
Islam does not Command Muslims to Kill Westerners, Christians or Jews
The Constitution of Medina 
Other Historical Accounts
Final Remarks

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Introduction

America is the land of opportunity, where people of different ethnicities and nationalities share a common land. Muslims and Jews have a better chance of understanding each other, and to participate in activities that would bring mutual benefits to both communities.
 Unlike the popular conception, Islam is not a hostile religion. Acceptance, kindness, respect, and cooperation are divine Islamic principles revealed to Prophet Muhammad, peace be upon him (p) for conducting his affairs with all people, especially the People of the Book (the Jews and Christians). These principles have led to the establishment of the constitution governing a pluralistic community in Medina, in the Arabian Peninsula, in the year 622 CE.

The Constitution of Medina is the first written civil and political law spelling out the freedom of worship, trade, and speech, community defense against its enemy, promotion of justice and goodness and the fighting of evil. The city of Medina is where people of different faiths and nationalities, including Jews, Muslims, Ethiopians, and Persians lived together in cooperation and peace.This article discusses specific Jewish and Muslim historical events and Islamic principles relevant to the mutual benefits for both Jews and Muslims. Furthermore, the divine laws and the historical facts are proof that Muslim’s relations with the People of the Book are acceptance, consideration, and collaboration.

There is a beautiful book written by the Christian Scholar and Archaeologist, Dr. William Baker, entitled “More in Common than you Think – A Bridge Between Islam and Christianity, I recommend all to read it. Although the subject of this book is the Prophet of Islam and the Jews, Christians and other ethnic groups are treated in the same manner. I strongly recommend not only Christians to read it, but those of other faiths as well.

Although some hostilities and differences between the Muslims and the Jews occurred during and after the life of the Prophet (p), the causes were not religious. The reasons instead were due to the breaking of covenants such as that of the tribe of Quraythah with the Prophet. See, “Harmony is the Goal of Every Muslim,” below.

Recent hostility between the Jews and Muslims is about the conflict in Palestine. There is always hope that both will move towards peace in the region. Next is a focus on some of the universal Islamic principles relevant to the topic which will include Christians and others.

Conviction, not Compulsion (Freedom of Belief)

Compulsion in religion is incompatible with the spirit of faith. This principle is undoubtedly true of the Islamic faith. Religious belief must depend on people’s free-will and choice. Islam establishes that people’s belief must come by conviction. A believer is one who willingly, through the signs of God in the universe and himself, and through inner-self satisfaction, accepts the faith of Islam. The Holy Qur’an is full of verses and examples of this concept. Since belief by conviction is not our topic here, we will not discuss any of these relevant verses. Confirming the “no compulsion-in-religion” Islamic principle, however, the following Qur’anic quotations are considered:

“If it had been the Lord’s Will, they would all have believed, all who are on the earth: will you then (Muhammad) compel mankind, against their will, to believe?” Qur’an, 10: 99.

Another Qur’anic verse states:

“Let there be no compulsion in religion; truth stands out clear from error.” Qur’an, 2: 256.

The two verses above primarily establish the principle: People must not be pressured, including Christians and Jews to become Muslims. This policy is reflected in the life and practice of Prophet Muhammad and is reflected in the Constitution of Medina, discussed below, which guarantees the freedom of worship for all.

 

Qur’an Teaches Peaceful Dialogue

A Muslim is encouraged to carry out a warm intellectual dialogue with the People of the Book to establish and improve relations. Following are two examples:

“Say O people of the Book! Come to common terms as between us and you that we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, lords and patrons other than God. If then they turn back, say: “Bear witness that we (at least) are muslims (submitters to God’s Will).” Qur’an, 3:64.

“Say: We believe in God, and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes and in (the Books) given to Moses, Jesus, and the Prophets from their Lord: We make no distinction between one and another.” Qur’an, 3:84.

And if people “turn back” not embracing Islam, it does not mean war or hostility forever, but instead, Muslims must seek elements of cooperation, promote ordinary matters to build a life, not destroy it. After all, it is an integral part of Muslim’s faith to honor the Prophets Abraham, Moses, Jesus and all other prophets of God and follow their teachings.

Acceptance and Understanding

Islam teaches the Muslim to be kind, tolerant, understanding and to establish fraternity among all people. The Qur’an tells us that God has made people into nations and tribes to know and collaborate with each other in kindness and that the best one is he who is more pious than others.

“O humankind! We created you from a single pair of a male and female and made you into nations and tribes, that you may know and collaborate with each other in kindness (not that you may despise each other). Verily the most honored of you in the sight of God (is he who is) the most righteous of you and God is Knower, Aware.” Qur’an, 49:13.

Thus, Islam bases people’s relational conduct and collaboration on kindness. Hence, it condemns intolerance, prejudice, and bigotry and rejects discrimination based on color, creed, national origin or religion.
The Muslim acceptance and collaboration principles apply to all elements of life and must reflect in all of Muslim’s affairs. The teaching of Islam towards proper behavior, anger control and patience, treatment of spouse, parent and neighbor, young and old, friend and enemy, the environment and particularly the People of the Book are all evident in the Holy Qur’an and the life and example of Prophet Muhammad (p).


In calling people to the Islamic faith, for example, a Muslim must be wise, sensitive, humble and considerate. The Qur’an teaches:

“Invite (all) to the way of your Lord with wisdom and beautiful preaching, and discuss with them in ways that are best and most gracious.” Qur’an, 16:25.

The Muslim’s acceptance of the Jews and Christians is even more intense and addresses Muslims explicitly to prevent any communication or approach that would lead to dispute, anger or negative implications between the two parties. Allah instructs the Muslims:

“And dispute not with People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong and injury.” Qur’an, 29:46.

The Prophet (p) also said:

“Let it be known if anyone (Muslim) commits injustice, insults, aggravates, mistreats or abuses a person of the People of the Book (protected, by the state or an agreement); he will have to answer me (for his immoral action) on the Day of Judgment.” -Izzeddin Blaque, Minhaj Alsaliheen, Page 106.

Thus, the lack of tolerance towards the non-Muslims under Islamic rule is a grave offense.

Does Islam Approve Terrorism?

No. The human soul is sacred and highly protected in Islam. As discussed in the previous section, (Acceptance and Understanding) God created people into nations and tribes to deal with each other in kindness and that God’s criterion of differentiation among people is piety. Islam does not tolerate bloodshed, prejudice or discriminatory actions. God tells us in the Holy Qur’an:

“If anyone kills a person, it would be as if he killed the whole people and if anyone saves a life, it would be as if he saved the whole people.” Qur’an, 5:32.

What could be a stronger condemnation for the assassination of an individual than equating it with slaying all of humankind and a more significant reward for saving a life than comparing it with saving the lives of all people? The verse above touches on people’s safety–protecting the human from death due to unsafe conditions, and for promoting environmentally healthy communities. The indiscriminate killing of people is prohibited in the Islamic faith irrespective of the mechanism.

Prophet Muhammad is reported to have said:

“Whoever fights under an erratic, irrational banner, buffs up angry for a particular (irrational) group or promotes (irrational) group, or supports (irrational) group and died in that cause, he died as a disbeliever and whoever indiscriminately attacks my people killing the righteous and the wicked of them, sparing not (even) those with whom is a covenant (such as Jews and Christians “People of Book” or others) and not fulfilling the promises made with those who have been given a pledge of security; he belongs not to me, and I belong not to him.” -Muslim, Tradition # 3436.

Does the Islamic Faith order Muslims to Kill Westerners or Christians and Jews?

Absolutely not! Muslims to Kill Westerners or Christians and Jews is a myth. Islam does not in any way approve of the killing of innocent people, whether they are Christians, Jews or of any faith or philosophy. Prophet Muhammad said:

“Whoever kills a person of the People of Covenant (such as Jews and Christian or people of others creeds or philosophy) with whom there is a covenant between them and Muslims, he or she will not enter Paradise.” -Bukhari, Tradition # 2930.

This myth about Muslims entering Paradise by killing Christians, Jews or Westerners, may have been a misinterpretation of the saying of Prophet Muhammad “All those who die today will enter Paradise,” during the Battle of Badr.

Let me shed some light surrounding this matter. The Battle of Badr was the first battle to take place between the Muslims and the Pagans. The battle took place in the first year after the Prophet migrated to Medina, 623 AD, escaping the torture and execution of Muslims by the pagan Quraysh tribe of Mecca. In Medina, the Prophet joined his followers who were similarly driven out of Mecca leaving behind their families, homes, and belongings, much of which was confiscated by Quraysh.

The Muslims learned about a caravan of goods belonging to Quraysh coming from Syria into Mecca. The Prophet and his companions decided to intercept the caravan and prevent it from reaching the Quraysh. He and three hundred of his people left the Medina to block, not to enter into a battle of any kind. In the meantime, The Meccans learned about the Muslim’s intention of intercepting the caravan, summoned themselves and made an army of one thousand people to save the convoy from the Muslims.

Meanwhile, Abu Sufyan, however,  the leader of the caravan learned of the Muslim’s move, changed the route and escaped the Muslims into Mecca safely. Even though the convoy fled into safety, Quraysh with its mighty force refused to listen to some of its prominent leaders, such as Alwaleed ibn Al Mugheerah, to return to Mecca but insisted to “meet the Muslims in the battlefield and destroy them.”
It was here, where Muslims were few and were not equipped to go into a war that the Prophet said: “All those who die today will enter Paradise.”

Although the saying can take several different interpretations, none of them can be interpreted as saying, “if you kill a Christian, Jew or Westerner you will enter Paradise.” 
First, the Prophet was facing the pagans of Mecca, not Christians, Jews or Westerners. Second, the Prophet’s word “today” limits the act of entering Paradise by dying, to those who would die that day only. Third, the words of the Prophet were made in a situation of “defense,” no offense. 
The Prophet told his companions: “Those who die (in self-defense) will enter Paradise.” He did not say “all those who kill will enter Paradise.” This principle is also in line with the philosophy of Islam regarding prevention of bloodshed and war. See the earlier Section: Does Islam Approve of Terrorism?
 How can this quotation of the Prophet be twisted to mean the killing of Westerners?

On the contrary, the Muslims and the Jews joined each other a few months earlier and allied to defend the city of Medina against the pagans. Furthermore, before this, Prophet Muhammad sent his followers to Abyssinia to escape Quraysh’s execution and to be protected by its Christian King, Negus. Nine years before this Battle and for many more years to come, the Muslims and Christians were allies. This cooperation was and still is the policy of Islam regarding the People of the Book, Christians, and Jews. Afterall, the Islamic philosophy of martyrdom and entering paradise is no different than the concept of martyrdom in Christianity. This conception too, cannot be interpreted as permission to kill Christians, Jews, Westerners or any human being.

The Constitution of Medina