Table of Contents
Historical Background of Jewish Tribes in Madinah
When the Prophet ﷺ arrived in Madinah, he found a city that was not religiously or socially uniform. Among its inhabitants were three major Jewish tribes, Banu Qaynuqa, Banu Nadir, and Banu Qurayzah, living mostly as separate fortified communities around the city. They possessed knowledge of earlier scriptures, engaged in agriculture, crafts, and trade, and had long standing alliances with the Arab tribes of Aws and Khazraj who had often been at war with one another.
The Jews of Madinah knew of the coming of a final prophet from their scriptures. They used to threaten the Arab idol worshippers that a prophet would come and that they would follow him and defeat their enemies through him. Once the Prophet ﷺ actually came, from the descendants of Isma‘il rather than Ishaq, reactions varied. Some individuals accepted Islam, such as Abdullah ibn Salam رضي الله عنه, while the majority refused to follow him due to tribal, ethnic, or political motives more than purely theological dispute.
Allah mentions their recognition of the Prophet ﷺ in clear terms:
يُعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ
“They recognize him as they recognize their own sons, but indeed, a group of them conceal the truth while they know it.”
(Quran 2:146)
Some Jewish scholars saw in Muhammad ﷺ the signs described in their books and bore witness that he was the Messenger of Allah. Others, however, chose to deny, and among them were those who later became hostile.
Inclusion in the Constitution of Madinah
From the first days in Madinah, the Prophet ﷺ did not aim to expel or marginalize the Jewish tribes. Instead, he established a written agreement that is known as the Constitution of Madinah. This document defined rights, responsibilities, and mutual obligations of all groups in the city, including Muslims, Jews, and allied tribes.
The Jews were described as a community (ummah) together with the believers in the sense of political cooperation, while each group kept its religion and internal laws. The Prophet ﷺ allowed them freedom of worship and internal autonomy in many civil and personal matters, as long as they fulfilled their political commitments and did not betray the city.
Among the main principles of this charter were mutual defense of Madinah, cooperation against aggression, respect for life and property of all inhabitants, and a clear prohibition of helping external enemies. The Prophet ﷺ took this agreement seriously and treated the Jewish tribes as partners in the new civic order.
Key principle: The Prophet ﷺ recognized non Muslim communities in Madinah as legitimate residents with protected rights, as long as they honored their covenants and refrained from treachery and aggression.
This early document is considered by many scholars to be one of the first written constitutions in history. It shows that Islamic rule in Madinah was not simply rule over Muslims alone, but a structured and just governance over a diverse population.
The Prophet’s ﷺ Dealings in Everyday Life
Relations with the Jewish tribes were not limited to political treaties. They also involved day to day interactions in trade, borrowing, neighborhood relations, and discussions about religion. The Prophet ﷺ bought food from Jewish traders and even left his armor as collateral with a Jewish man in a well known incident.
Al Bukhari relates:
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ النَّبِيَّ ﷺ اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعًا مِنْ حَدِيدٍ
“Aishah رضي الله عنها narrated that the Prophet ﷺ bought some food on credit from a Jew and mortgaged an iron armor to him.”
(Sahih al Bukhari)
This shows that the Messenger of Allah ﷺ dealt with them financially on fair terms and recognized their property rights and commercial roles. He judged between Muslims and Jews when disputes arose and did not automatically side with Muslims against them. The Quran rebuked hypocrites who tried to avoid the Prophet’s judgment in disputes involving Jewish law:
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ …
“Have you not seen those who claim to have believed in what was revealed to you and what was revealed before you, yet they wish to seek judgment from false authorities …”
(Quran 4:60)
At times, Jews came to the Prophet ﷺ to seek judgment from him according to their own scripture. He respected the Torah as a revealed book, even though he corrected misinterpretations and clarified distortions. In the case of stoning for adultery, for example, he ordered that the Torah be brought and that its ruling be read in front of all, exposing those who had tried to conceal it. Then he judged in line with the revealed ruling.
The Prophet ﷺ also visited Jewish neighbors when they were ill. Among the narrations is the story of a Jewish boy who used to serve him. The boy became sick and the Prophet ﷺ visited him. Anas ibn Malik رضي الله عنه narrated:
أَنَّ غُلَامًا لِيَهُودِيٍّ كَانَ يَخْدُمُ النَّبِيَّ ﷺ فَمَرِضَ فَأَتَاهُ النَّبِيُّ ﷺ يَعُودُهُ، فَقَعَدَ عِنْدَ رَأْسِهِ فَقَالَ لَهُ: أَسْلِمْ، فَنَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَقَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ، فَأَسْلَمَ …
“A Jewish boy used to serve the Prophet ﷺ and he became sick. The Prophet ﷺ came to visit him. He sat by his head and said to him, ‘Accept Islam.’ The boy looked at his father who was with him. His father said to him, ‘Obey Abul Qasim.’ So he accepted Islam …”
(Sahih al Bukhari)
This illustrates both his concern for their guidance and his personal kindness.
Respect and Call to the Truth
Alongside political and social dealings, the Prophet ﷺ invited the Jews of Madinah to Islam with clear argument and patience. The Quran addressed the People of the Book in a direct but reasoned way, linking his message to the earlier prophets.
Allah says:
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ
“O People of the Scripture, there has come to you Our Messenger, making clear to you much of what you used to conceal of the Scripture and overlooking much.”
(Quran 5:15)
And also:
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍۢ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْـًٔا
“Say, ‘O People of the Scripture, come to a word that is equitable between us and you, that we will not worship except Allah and not associate anything with Him…’”
(Quran 3:64)
This was the basis of his religious engagement with them. He did not insult their prophets or mock their scripture. Instead he called them back to pure monotheism and to belief in him as the final messenger, as a completion and confirmation of what came before.
Some accepted this call. Abdullah ibn Salam رضي الله عنه, a respected Jewish rabbi, embraced Islam after testing the Prophet ﷺ and asking him questions. He said:
لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ انْجَفَلَ النَّاسُ إِلَيْهِ، وَقِيلَ: قَدِمَ رَسُولُ اللَّهِ ﷺ، فَجِئْتُ فِي النَّاسِ لِأَنْظُرَ، فَلَمَّا تَبَيَّنْتُ وَجْهَهُ عَرَفْتُ أَنَّ وَجْهَهُ لَيْسَ بِوَجْهِ كَذَّابٍ
“When the Messenger of Allah ﷺ came to Madinah, the people rushed to him and it was said, ‘The Messenger of Allah has come.’ I came among the people to look at him, and when I saw his face, I knew that his face was not the face of a liar.”
(Reported by al Tirmidhi)
This type of acceptance shows that the Prophet’s sincerity and character were clear even to some of those from other communities.
Treachery and Breach of Covenants
Not all relations remained peaceful or cooperative. Over time, specific tribes violated their agreements with the Prophet ﷺ and with the people of Madinah. It is important to understand that the Prophet’s ﷺ response to these violations was not based on mere religious difference, but on political betrayal, conspiracy, and aggression in the context of war and survival of the community.
Banu Qaynuqa, Banu Nadir, and Banu Qurayzah each had separate incidents in which they were dealt with according to their actions. These are studied in detail in other chapters dealing with specific campaigns, but here we are interested in the general principles.
Banu Qaynuqa were involved in provoking conflict and breaking the terms of the constitution after the Battle of Badr. Banu Nadir plotted to assassinate the Prophet ﷺ during a meeting that was supposed to be peaceful, which is hinted at in the Quran:
هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا
“He is the One who expelled those who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would go out, and they thought that their fortresses would defend them from Allah, but Allah came upon them from where they had not expected …”
(Quran 59:2)
Banu Qurayzah broke their treaty in the most dangerous hour of Madinah, during the Battle of the Trench, when allied forces surrounded the city. Their leaders opened secret negotiations with the attacking confederates and considered allowing them access from within, threatening the survival of the Muslim community. The Quran describes, in general terms, such hidden alliances and betrayals:
وَإِن يَظْهَرُوا عَلَيْكُمْ لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً
“And if they gain dominance over you, they would not observe concerning you any pact of kinship or covenant of protection.”
(Quran 9:8)
These betrayals were not simply theoretical disagreements but acts of war in alliance with outside enemies. The Prophet ﷺ, as leader of a state under siege, could not ignore such threats.
Crucial distinction: The Prophet’s ﷺ firm measures against certain Jewish tribes were responses to treachery and military betrayal, not to their mere existence as Jews or their peaceful practice of their religion.
Punishments were carried out only after clear proof, and often after repeated chances were given to correct behavior. In the case of Banu Nadir, they were besieged and then allowed to leave with their families and belongings, except for weapons, which shows that expulsion, not destruction, was the outcome. In the case of Banu Qurayzah, judgment was given according to the arbitration of Sa‘d ibn Mu‘adh رضي الله عنه, who ruled in line with what was known from their own scripture about punishment for high treason in war.
Protected Jews and Long Term Coexistence
It is important to balance the narrative. Although some tribes were punished for severe betrayal, many individual Jews continued to live under Muslim rule in and around Madinah and in other parts of Arabia and the expanding Islamic territories after the Prophet’s ﷺ time. Jewish communities existed in places like Khaybar and other regions, often as farmers or traders, under the protection of the Islamic state with the legal status of dhimmis, protected non Muslim subjects who paid jizyah in return for security and exemption from military service.
The Prophet ﷺ said about the rights of such protected non Muslims:
أَلَا مَنْ ظَلَمَ مُعَاهَدًا، أَوِ انْتَقَصَهُ، أَوْ كَلَّفَهُ فَوْقَ طَاقَتِهِ، أَوْ أَخَذَ مِنْهُ شَيْئًا بِغَيْرِ طِيبِ نَفْسٍ، فَأَنَا حَجِيجُهُ يَوْمَ الْقِيَامَةِ
“Indeed, whoever wrongs a person under covenant, or diminishes his right, or burdens him with more than he can bear, or takes from him anything without his consent, I will argue against him on the Day of Resurrection.”
(Reported by Abu Dawud)
This general statement includes Jews and other non Muslim subjects and shows the seriousness with which their rights were to be protected.
The Prophet ﷺ also warned Muslims not to unjustly insult the faith of others in a way that would provoke equal insult to Allah:
وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ
“And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge.”
(Quran 6:108)
Although this verse speaks about idol worshippers, its principle contributes to a general ethic of restraint, dignity, and wisdom in dealing with those of other beliefs.
Lessons from the Prophet’s ﷺ Relations with Jewish Tribes
From the whole experience of Madinah, several important lessons emerge regarding how the Prophet ﷺ dealt with the Jewish tribes around him.
First, he recognized their presence as part of the real social fabric of the city and did not try to erase them. Instead, he built a constitutional framework that allowed coexistence, freedom of worship, and cooperation in defending the city.
Second, he dealt with individuals according to their character and belief, not merely their group identity. Scholars who recognized the truth, such as Abdullah ibn Salam رضي الله عنه, were welcomed as honored companions. Neighbors were visited in illness, servants were treated kindly, and financial dealings were based on justice and clarity.
Third, he based his religious dialogue on connection rather than complete separation. He invited them to a “word that is equitable,” called them to the continuity of prophetic monotheism, and appealed to their own scriptures as witnesses to his truth.
Fourth, he responded firmly only when clear and dangerous betrayal took place, especially during times of war. Even then, he acted within agreements and legal processes, and often granted safe conduct and the right to depart with families and goods. His firmness was that of a head of state protecting his people from real existential threats.
Fifth, he established enduring principles for the treatment of non Muslims under Islamic rule. These include protection of life, property, and honor, prohibition of oppression and over taxation, and commitment to justice in courts.
Enduring guideline: The Prophet’s ﷺ example in Madinah combines three elements together: justice in governance, permission for religious difference, and firmness against treachery and aggression.
In modern times, when Muslims live both as majorities and minorities among people of many faiths, this aspect of the Seerah shows that cooperation, fair agreements, shared civic life, and honest religious dialogue are all part of the Prophetic way, as long as loyalty, security, and justice are preserved.
Thus, the relations between the Prophet ﷺ and the Jewish tribes in Madinah are not a simple story of conflict. They include treaty, trade, shared city life, invitation to truth, and, only in specific cases, necessary confrontation. This balanced picture helps us see the Seerah as a living guide to how Muslims can build just and principled societies in diverse environments.