The second question we ask is whether Muhammad was a prophet to the Jews? In Medina were a number of Jewish groups called the Kahinan. They were the wealthiest inhabitants of Medina, and lived in fortified forts surrounding the city. There were three principle tribes living in Medina (according to Muslim Tradition): the Kaynuka, the al-Nadir, and the Kurayza. They all had good relations with the Jews of the north (especially in Khaybar).

During his first year in Medina Muhammad devoted considerable attention to the Jewish inhabitants there, describing himself as their prophet, who could be placed in the long line of prophets.

To appease them, he adopted many of their religious observances. Some of these were: 1) keeping the 10th of Muharram as a fast day, much like the Yom Kippur fast, 2) performing the 3-daily prayer rituals (versus the two Salats kept by Muhammad before the Hijra, while still in Mecca), 3) the weekly community worship services in the early afternoons on Fridays (following the Jewish Sabbath day of preparation). Note: this also made common-sense since Friday was the market day, the day when the largest number of people would have been in Medina. And finally, 4) Muhammad also adopted the north-facing Qibla, the practice of facing Jerusalem when praying.

It soon became clear, however, that the Jews in Medina were not going to accept Muhammad's claim to prophethood. These were for a number of reasons, which we can find in Sura 17:90-93. The Jews would not accept an Arabic speaking prophet. They had never accepted Jesus as a prophet, and he was an Aramaic speaking Jew! So why should they change now? Their principle requests, as we can derive from Sura 17, was that Muhammad present them with a few "superfluous" miracles.

In Sura 3:183 and 184 the Jews ask for a sign similar to that of Elijah for proof of his prophethood. Muhammad retorts that this has always been the way with previous prophets. In Suras 2:118-119; 6:37,124; 13:7; 17:59 the Jews also ask for a sign, to which Muhammad responds that even if a sign were given, like those of the earlier prophets, they would not believe it.

Since Muhammad did not proffer them with a sign, the Jews refused to accept him as their prophet. The opposition of the Jews of Medina to Muhammad appears to have had a significant impact on the shaping of Islam, for it was precisely at that time and apparently in direct response to the Jews' rejection of him that the nascent Muslim community took on a pronounced national character through the adoption of various elements from ancient Arabian worship. This occurred in the 2nd year of the Hijra, and was signaled by the change of direction for the Qibla. Instead of facing Jerusalem, the prayers were now to be carried out facing Mecca. Here we find a break with Muhammad's Jewish roots, and a symbolic statement that Islam was now venturing on an Arabic course.

This nationalization of Islam gave Muhammad a certain legitimation and broadened his authority in the eyes of the Arab world. Instead of worshipping or adopting a foreign god, which had been the case for most of their pre-Islamic history, Muhammad could now offer a universally accepted god, who was uniquely adapted to the indigenous community. This not only elevated the status of the Arab people, whose allegiance Muhammad needed to continue his military campaigns, but it elevated the status of Muhammad as the mouthpiece of the true God. It also enhanced Muhammad's vision to introduce his heightened concept of god for the whole civilized world.

Muhammad stepped forward as the restorer of the religion of Abraham that had been distorted by the Jews and Christians. Abraham now became the great Hanif and not a Jew or a Christian. He now took the honour as the `first Muslim,' "a person fully surrendered to the one true God," according to Suras 2:135; 3:67,95; 6:161; and 16:123.

Abraham and his son Ishmael, who the rest of the world regarded as having come from Ur of the Chaldeas, were now perceived to be the Arab's direct ancestors, and were now considered to have founded the Meccan sanctuary and the rites celebrated there.

Muhammad's task, therefore, was to restore the ancient rites to their original monotheistic state, as they had been corrupted by the intervening polytheists.

note: it is highly unlikely that Muhammad was acquainted with the idea of the connection between Abraham and the Ka'ba before the Hijra since this relationship occurs nowhere in the numerous Meccan passages that treat the significance of the Ka'ba. This apparent evolution in Muhammad's theology seems to have been created by his relationship with the Jews.

What then, of the Jews who remained under Muhammad's jurisdiction? They, needless to say, did not accept many of these new revelations concerning their own God. What was to be done with them? Let's see what Muslim Tradition tells us.

In 624 C.E., Muhammad routed a group of 900 Meccans with only a force of 300 at the battle of Badr. This battle became of the utmost significance for the history of Islam. Muhammad saw in the victory a powerful confirmation of his belief in the one true God (Suras 3:123; 8:17,65), and in his own call.

Word got around to the outlying areas of this defeat of the Meccans. Upon his return to Medina, Muhammad began to besiege the outlying Jewish tribe of the Kaynuka (Sura 59:14). Some say that he did so because they had not supported him when he decided to face the Meccans. The Jews were forced to abandon their fort and move north to other Jewish settlements leaving their possessions behind.

In 625 C.E., the Meccans sent a force of 3,000 and defeated Muhammad at the battle of Uhud, wounding Muhammad. But with his eloquence, he endeavored to raise the morale of his followers by exhortations and censure alike (Sura 3:118ff). His authority was inevitably hurt, and he took out much of his anger on the Jewish tribe of Banu `l-Nadir. They could not withstand his wrath, and he banished them to Khaybar to the north, leaving behind their weapons, gold, and silver which was reserved for Muhammad alone (Sura 59:7ff).

In 627 C.E. Muhammad managed to keep an army of 10,000 Meccans at bay by building a trench around Medina (referred to as the "Battle of the Trench"). Once the frustrated Meccans finally left, Muhammad declared war on the last Jewish tribe in Medina, the Kurayza. Unlike the other Jewish families before them, they were given no clemency. According to Ibn Hisham, all the men, numbering between 600-900 were beheaded and their property was divided among the Muslims, while the women and children were taken as captives (for further reading, refer to Christians Ask Muslims by Gerhard Nehls).

The expulsion or elimination of these three Jewish tribes brought Muhammad closer to his goal of organizing an umma strictly on a religious basis. Many Muslims today contend that the Kurayza brought upon themselves their own destruction, as they were treacherous towards Muhammad and refused to accept his authority. According to the Qur'an, however, their only sin was that they "defied God and his messenger" (Sura 59:4). They were eliminated, it seems, simply because they remained neutral.

note: if we take the annihilation of the Kurayza tribe as a precedent, considering it was given authority by Muhammad himself, is it no wonder that so many non-Muslims in the world today shudder with apprehension at the thought of a Muslim domination of their state? Muslims will speak often of the rights of the non-believers within a Muslim Khilafa, yet, when observing the above examples, one wonders where those rights begin and the `rights for self-expression' end? Is this why propagation of one's belief is illegal in many Muslim lands today? Will blasphemy also be prohibited, and punishable by death?

The question which we asked was whether Muhammad was a prophet of the Jews? We see that initially he attempted to be their prophet, incorporating many of their religious practices into those of his own. We would expect a prophet to do this.

They demanded that he prove his prophethood with signs. The Qur'an contends that these were of a miraculous nature. We have no way of knowing if this was all that they asked. It is likely that the Jews would have wanted to know whether his prophecies corroborated with those of their own.

It is obvious from the historical account, as well as the Qur'anic account that Muhammad was not able to provide either of the two, and consequently he was rejected by the Jews.

Instead of changing his beliefs, Muhammad decided to fight against the Jews. This we see vividly through his expulsions and executions of the three major tribes of Medina, using them as a scapegoat for the defeat of Uhud. What is more significant, however, is that all their riches were taken by himself and his followers. These were the wealthiest inhabitants of Medina, therefore, by taking their possessions they not only enriched Muhammad, but enhanced his image amongst the other Arabs.

Because of his actions, it is quite likely that Muhammad would not be acknowledged as a prophet of the Jews, both then in Medina, and currently today in the 20th century. It also now helps us to understand the great gulf which exists between Jews and Muslims currently.