Utolsó frissítés: 2026.06.06. — Szerző: Anti-Propaganda News Blog
Written by: János Máté Posted: June 6, 2026. For decades, Zionist Hasbara propaganda and the mainstream Western media have been hammering home the false historical narrative that the conflict between Muslims and Jews is ancient, religiously based, and irreconcilable. They use this myth to portray the current oppression of Palestinians and the genocide in Gaza as a kind of „inevitable historical inevitability.”.
However, genuine historical scholarship completely refutes this image of the enemy. Just as the Prophet Muhammad (peace be upon him) granted a letter of protection to Christians, he also entered into a constitutional alliance with Jewish communities that, in a manner unique for its time, guaranteed equality, religious freedom, and joint national defense.
The primary evidence of this legal basis is the Constitution of Medina (Sahifat al-Madina).
The Constitution of Medina (622): The First Pluralistic Social Contract
When the Prophet Muhammad fled to Medina (then known as Yathrib) in 622, the city was marked by internal tribal wars and deep divisions. The population consisted not only of Muslims and pagan Arabs, but also of significant indigenous Jewish tribes (such as the Banu Awf, Banu Najjar, Banu Harith, and later the Banu Qaynuqa, Banu Nadir, and Banu Qurayza).
To establish order, the prophet laid down a written constitution consisting of 47 articles. This document is the world’s first written, pluralistic constitution, which into a single political community (Ummah) brought together the various religious groups without eroding their identities.
The most important provisions of the Constitution concerning Jews (based on historical sources):
„The Jews of Banu Awf, together with the believers (Muslims), form a community (Ummah) make up the population. The Jews have their own religion, and the Muslims have theirs.”
„Jews are required to bear their own expenses, and Muslims theirs. They must assist one another against anyone who wages war against the signatories of this document. Their relations with one another must be characterized by goodwill and mutual consultation.”
Why was this revolutionary?
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Equality before the law: The Jewish tribes entered the new state structure not as subjects, but as political allies on an equal footing.
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Freedom of religion: The constitution explicitly guaranteed that Jews could live according to their own laws (the Torah) and their own courts, and the Muslim state did not interfere with their religious practices.
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Collective defense: If Medina came under attack from outside forces, Jews and Muslims had to defend the city side by side.
Ali Kalifa's Letter and the True Nature of the Dhimmi System
The early caliphs also regarded the principles laid down by the Prophet as binding. The famous decree of Ali ibn Abi Talib, the fourth caliph, remains to this day one of the primary points of reference for the protection of minorities in Islam:
„They pay the jizya (protection tax) so that their wealth may be like ours, and their lives may be like ours.”
This legal status (the dhimmi, that is, their protected status) ensured that, while Jews in medieval Europe were confined to ghettos, subjected to systematic pogroms, and had their property confiscated (think of the Spanish Inquisition or the expulsion from England), Jewish culture was experiencing its golden age in the Islamic world.
Jewish merchants, doctors, and philosophers (such as the famous rabbi Moses Maimonides, who served as court physician to Sultan Saladin) were able to pursue their work under the direct protection and esteem of Muslim rulers.
Why did some Jewish tribes in Medina fall? The distortion of Hasbara
The Zionist narrative often points out that the Prophet later came into conflict with certain Jewish tribes in Medina (such as the Banu Qurayza or the Banu Nadir), and presents this as evidence of anti-Semitism in Islam.
The historical truth, however, is that these conflicts not for religious reasons, but for political and military reasons burst out:
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The tribes in question violated the Constitution of Medina and, during the decisive Battle of the Trench, secretly formed an alliance with the pagan Meccan army besieging Medina (that is, they committed treason and high treason in a time of war).
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Jewish tribes loyal to the constitution (such as the Banu Awf) continued to live in peace and security in Medina. The punishment, therefore, was not directed at the Jewish religion, but at military insubordination.
Conclusion: History as an Antidote to Manipulative Narratives
Early Islamic documents – given to Christians Ashtiname and the one concluded with the Jews Medina Constitution – make it clear: the hostility between Jews and Muslims is not rooted in religion.
The current crisis in the Middle East, the theft of the Palestinian people’s land, and Zionist apartheid are the product of a modern, 19th-century nationalist and colonialist ideology (Zionism), not of Islamic theology.
The Anti-propaganda Its mission is to show the world that the peaceful coexistence of Muslims and Jews over the centuries was not the exception, but the historical norm—a fact that today’s policies of occupation are attempting to erase from humanity’s memory.
Sources used and verifiable:
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Ibn Hisham: Al-Sirah al-Nabawiyyah (The Prophet’s Biography) – The earliest and most complete surviving textual source of the Constitution of Medina.
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Dr. Muhammad Hamidullah: The World's First Written Constitution (Lahore, 1975) – A detailed legal-historical analysis of the Constitution of Medina.
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Mark R. Cohen: Under the Crescent and the Cross: The Jews in the Middle Ages (Princeton University Press, 1994) – A seminal work comparing the legal and social status of Jews in the medieval Muslim and Christian worlds.
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Amnon Cohen: The World Within: Jewish Life as Reflected in the Legal Records of the Sharia Court of Jerusalem (Westview Press, 1994).
