يهود الحجاز والدولة النبويّة في صدر الإسلام؛ ‏من الحرب الناعمة إلى المواجهة المسلحة

The relationship between the emerging Prophetic government and the Jewish communities residing in the Hijaz, especially in Medina, is considered one of the most complex and, at the same time, most instructive chapters in the history of early Islam. This study analyzes the evolution of these relations, from an initial peaceful coexistence to a series of severe military confrontations that led to the expulsion and political elimination of the three main Jewish tribes (Banu Qaynuqa, Banu Nadir, and Banu Qurayza) from Medina. The main challenge in analyzing this period is to accurately understand the transition from peace to war and to explain the nature of these conflicts. In order to move beyond two reductive views—one that accuses Islam of inherent anti-Semitism and another that oversimplifies the events as an inevitable religious war—this article analyzes the process within the conceptual framework of “from soft war to hard confrontation.” This analytical model allows us to distinguish the various stages of this conflict and to show how non-military actions in the ideological, psychological, and economic spheres gradually created the conditions for military confrontation. The significance of this research lies in offering a multi-dimensional, context-based narrative that helps achieve a more accurate understanding of the Qur’anic verses and the Prophetic sira, while preventing inaccurate and ahistorical generalizations.
The main objective of this study is to explain and analyze the staged transformation of the relationship between the Prophetic government and the Jewish tribes of Medina based on the conceptual model of “soft war to hard confrontation.” In line with this objective, the research seeks to answer the following questions:

What are the main stages of this transformation from peace to military confrontation? 2. What were the specific dimensions and manifestations of the Jews’ soft war against the Islamic community? 3. What countermeasures did the Holy Qur’an and the Prophetic sira adopt to confront this soft war? 4. What factors led to the transition from soft war to hard confrontation? 5. What was the governing logic behind the military confrontations with the three tribes, and did these confrontations have a political-security nature or a religious-ethnic one?

The main hypothesis of the research is based on the proposition that the confrontation between the Noble Prophet (PBUH) and the Jewish tribes of Medina was not a religious war, but rather a staged political-security response to breaches of covenant and existential threats that escalated from the level of “soft war” to “military betrayal.”
In terms of purpose, this research is basic-applied and employs a descriptive-analytical method within a qualitative approach. In this method, historical events are first described based on primary sources and then examined within the framework of the research model. The data collection method is library and documentary research, relying on three categories of sources:

Classical primary sources: the Holy Qur’an, valid commentaries (such as Al-Mizan and Jami‘ al-Bayan), sira works (such as the Sira of Ibn Hisham), and Maghazi literature (such as al-Maghazi by al-Waqidi); 2. Contemporary research by Muslim and non-Muslim historians and thinkers; 3. The author’s previous research in this field.

The data analysis method is based on historical and contextual interpretation of Qur’anic verses and qualitative content analysis of historical texts in order to extract behavioral patterns and the strategies of the two sides.
The findings of this research indicate that:

A coexistence-based beginning: The starting point of relations between the Prophet (PBUH) and the Jews was the “Constitution of Medina,” a progressive legal framework for peaceful coexistence, religious freedom, and mutual defense, reflecting Islam’s peaceful and pluralistic approach.
Soft war as a factor of erosion: After the Battle of Badr, some Jewish groups launched a comprehensive “soft war” on ideological (sowing doubt), psychological (mockery), and economic (financial pressure) fronts, which eroded the atmosphere of trust.
Counter-strategies: The Qur’an and the Prophetic sira responded to this war with a dual strategy: on the one hand, rational answers to doubts, and on the other, counter-psychological operations (such as historical exposure and challenging claims).
Betrayal as a turning point: The shift to “hard confrontation” occurred when Jewish actions turned into direct security threats. These threats included internal rebellion (Banu Qaynuqa), a conspiracy to assassinate the head of the government (Banu Nadir), and military betrayal during war (Banu Qurayza), all of which constituted a clear breach of covenant and amounted to a declaration of war.
The fair and differentiating approach of the Qur’an: One of the most important findings is the Qur’an’s approach of distinguishing between different groups among the People of the Book. By praising righteous Jews and criticizing covenant-breakers, the Qur’an shows that its critique is “attribute-based,” not “ethnicity-based.”

The Prophetic government and the Jewish tribes of Medina were predominantly political-security in nature, and the Prophet’s response was a reaction to treaty violations and betrayal at critical historical junctures, not an inherently religious war. The course of developments shows that the Noble Prophet (PBUH) behaved with patience and tolerance as long as coexistence remained possible, but when confronted with existential threats that endangered the security of society, he acted decisively as a political leader. The main implication of this research is that the events of early Islam must be analyzed through a historical and contextual lens, and that extending the ruling applicable to one treaty-breaking group to an entire religion is a methodological error. This conclusion, while defending the just Prophetic conduct, paves the way for constructive interfaith dialogue and helps prevent the misuse of sacred texts for contemporary political purposes.
For future research, it is recommended that comparative studies be conducted between the “Constitution of Medina” and other ancient legal charters, along with more precise economic analyses of financial competition in Medina.