Sinasi Gunduz, PhD

There are many striking special qualities regarding the Prophet Muhammad's (pbuh) attitude and behavior towards non-Muslims in both Mecca and Medina. The Prophet never took a uniform approach that put everyone in the same category, but rather he was careful to distinguish among people in his attitude towards non-Muslims. His sending a group of Muslims who were under the oppression of the idolaters during the Meccan period to Abyssinia, a country whose Christian ruler was known for his justice, and his saying, "That is truly a country of justness. Stay there until Allah saves you from the situation you are in," is remarkable. On the other hand, it is known that non-Muslims, both idolaters and People of the Book, followed policies of violence against the Prophet and Muslims from time to time and behaved with hatred and enmity or jealousy and envy. The Quran takes up the matter of the attitude and behavior of the People of the Book, comprised of Christians and Jews, towards Muslims in a very striking manner. It asks that the attitude of the Prophet and Muslims which should be taken towards them be one of politeness towards the People of the Book and that some common points should be emphasized in dialogue with them (for example, Al-Anqabut 46-47).¹   

It emphasizes that some Arab polytheists in addition to some People of the Book believed in the book (revelation) given to the Prophet Muhammad. Again, in some statements in relation to this period (Al-Nahl 43; Al-Anbiya 7) it is asked that in order to remove any doubts regarding those who received revelation before, the People of the Book (People of Dhikir) should be resorted to. When all these statements regarding the Meccan period are taken into consideration, it is obvious that there was strong expectation for the People of the Book, who had a tradition of revelation, to accept the book that was revealed to Muhammad.

This expectation in the Mecca period continued for some time after Muslims migrated to Medina. In fact, one of the first things the Prophet Muhammad did in Medina after the Migration was to make the Medina Agreement which guaranteed respect for the existence and beliefs of different groups living together in Medina; it included Jews living in Medina and those who had agreements with them.²   The 16^th article of this agreement guaranteed that Jews, who were subject to the Muslims via this agreement, could continue their lives "without being oppressed and without aid to their enemies." The responsibilities of parties to the agreement on the matters of common defense and common expenditures are delineated in the 18^th, 24^th, 37^th and 45^th articles of the agreement; the 23^rd, 36^th and 42^nd articles emphasize that the Prophet Muhammad is the agent of authority to be referred to regarding the text of the agreement and every kind of dispute. However, this agreement did not last long and the Jewish tribes who were parties to it began to violate the agreement one by one. ³

The powerful opposition against Muslims in Mecca represented by the Arab polytheists thus included the Jews from the People of the Book in Medina and, just as most of the Jews did not accept the revelation conveyed by Prophet Muhammad (pbuh), they did not hesitate to cooperate with the Arab polytheists at every opportunity and make plans against the Muslims.

The Quran mentions that due to the extremism and jealousy among them, the People of the Book had long since fallen into dispute among one another regarding essential matters and it indicates that it communicates the truth that they have fallen into dispute with those who believe in Allah (Al-Baqara 213; Al-i Imran 19). Again, the Quran emphasizes that the Prophet Muhammad came to explain things that they had hidden, that he had brought them a clear book of light from Allah, and that he was calling them to Allah's book to rule among them (Al-i Imran 23; Al-Maida 15, 18). He invites the People of the Book to accept the common doctrine of Unity (Tawhid) saying, "Worship only Allah; take no partners with Him and accept no other gods," (Al-i Imran 64).  However, the People of the Book usually respond negatively to this call; due to their fundamental jealousy and contrariness, they oppose Islam and try to lead Muslims astray (Al-Baqara 105,109; Al-Maida 59). The Quran states that actually they know the Quran has been revealed by Allah (Al-An'am 114) and that -they know it as well as they know their own sons (Al-An'am 20), but in spite of this they intentionally hide it (Baqara 146). Not sufficing with this, the People of the Book (Jews and Christians) claim that they are the "sons and beloved of God" (Al-Maida 18) and, thus, only they (Jews and Christians) can enter Paradise (Al-Baqara 111); in this situation it is necessary to be Jewish or Christian in order to attain salvation (Al-Baqara 135). Moreover, advancing a dispute that has long since existed between them, the Jews say the Christians are without grounds and the Christians say the Jews are without grounds (Al-Baqara 113). Again, each claiming that Abraham belongs to them, they quarrel over the prophet Abraham (Al-i Imran 65-66). Contrary to these claims, the Quran states that as long as they do not implement the Old Testament, the New Testament and the Quran which their Lord revealed to them, they are without any foundation or grounds to stand on (Al-Maida 68).

Due to these attitudes towards the Prophet Muhammad and Muslims, some non-Muslims did not hesitate to seize every opportunity to develop various arguments against the Prophet and Muslims and even insult them by making plays on words. For example, when they met Muslims instead of saying asalam alaiqum (peace be upon you), they would say samun alaiqum (fire be upon you). In response the Prophet recommended that Muslims reply "wa alaiqum" (and upon you, too) (See Buhari, Salam 7, Istizan 22, Murteddin 4).

Naturally there were some disputes between Muslims and non-Muslims from time to time. Even when these disputes turned into fighting and war, the Prophet always wanted the innocent to be protected. For example, those who were not involved in fighting - the elderly, women, children and those taking refuge in places of worship - were protected from harm.

Regarding human relations, in addition to living together with non-Muslims taking into consideration their basic rights and laws, the Prophet always was careful to act differently from them in regard to culture and tradition. From the manner of dressing and the shape of hair and beards to customs in general, he emphasized that Muslims should be careful not to resemble non-Muslims. In this respect he gave warnings to Muslims many times.  For example, "Jews and Christians never dye their hair. Do not do as they do" (Buhari, Anbiya 50, Libas 67). Again, on the subject of how Muslims should be called to prayer, he did not favor the suggestions of horn-blowing or bell-ringing because they would resemble the customs of Jews and Christians.