The Prophet’s immigration (hijrah) is a unique event in Islamic history, serving as the launching pad for the nascent Islamic nation toward consolidating its foundations, establishing its presence, securing its interests, and spreading the message of Islam across the worlds. Immediately upon the arrival of Prophet Muhammad —peace and blessings be upon him (PBUH)—in Medina, he began laying the foundations and rules of this emerging nation. The first of these pillars manifested in defining the frameworks of the relationship between Muslims and others by drafting a document binding on all parties in Medina. In this article, we review the nature of the relationship between Muslims and followers of other religions by analyzing what the Prophet (PBUH) did upon his arrival in Medina.
It becomes clearly evident to us that peace and coexistence are the origin and default state in the relationship between Muslims and others. The Prophet (PBUH) did not initiate hostility toward the non-Muslims; the Jews residing in Medina, even after he had acquired protection and gathered many followers who formed a force capable of making a difference. However, he (PBUH) demonstrated through practical application that the basis of the relationship between human beings is peace and coexistence, and that war and fighting are merely an emergency state necessitated by certain circumstances and imposed by the course of events. Thus, there remains no choice but to fight to deter aggression, or to opt for war preemptively against an attack that could threaten the very existence of Islam.
Through the practical model established by the Messenger of Allah (PBUH) in this context, it also becomes evident that religious freedom, or freedom of belief, is an established principle endorsed and upheld by Islam. Furthermore, it is an inherent right of every human being that must not be infringed upon or violated.
The Constitution of Medina (ṣaḥīfat al-Madīnah)—or what is referred to today as the Charter of Medina—included an explicit provision stating that the Jews have the right to practice their religion with complete freedom, that they are not to be compelled to leave their faith, and that they face no restrictions in practicing their rituals. It states: “The Jews have their religion and the Muslims have their religion—their allies and themselves—except for whoever does wrong and commits sin, for he destroys none but himself and his household.”
The matter did not stop at the mere drafting of the Charter; rather, practical application testifies that the Jews enjoyed this religious freedom, and no one compelled them to embrace Islam. They were the ones who first violated the document and betrayed the covenant, thereby meriting punishment. Consequently, the punishment was not on a religious basis or out of a desire to coerce them into adopting a faith they did not accept, but rather a result of betraying the covenant.
The third pillar in defining the framework of the relationship between Muslims and others manifests in cooperation and alliance between Muslims and non-Muslims. One of the clauses of the Charter stipulated that: “The Jews must bear their expenses and the Muslims must bear their expenses, and that there is mutual aid between them against whoever wars against the people of this Charter, and that between them is sincere counsel, advice, and righteousness rather than sin.”
This cooperation also extended to military spending, as the Charter states: “And the Jews shall spend alongside the believers as long as they are at war.” This demonstrates unequivocally that such cooperation and alliance is a natural matter and contains no objection, as long as Muslims and followers of other religions share the same homeland and live on the same land. Consequently, it is incumbent upon them all to defend this land that unites them.
In fact, the biography of the Prophet (PBUH) shows us that it is also permissible to form alliances and cooperate with non-Muslims who do not reside with Muslims on the same land. It was narrated that he (PBUH) said regarding the Alliance of Virtue (ḥilf al-Fuḍūl): “If I were invited to it in Islam, I would have accepted.” This alliance had been concluded during the pre-Islamic era to support the oppressed.
The event of the immigration itself serves as an example of this cooperation, as the Prophet (PBUH) employed a polytheist guide to accompany him and Abu Bakr Al-Siddiq—may Allah be pleased with him—on the immigration journey to Medina, guiding them through untrodden paths to remain hidden from the eyes of the Prophet enemies of Quraysh until they arrived safely in Medina.
Islam brought peace to the world, and among its keenest priorities was securing the freedom of belief, so that every human being could practice their faith and rituals with absolute freedom, without coercion or compulsion. For this reason, the very first exhortation of the Messenger (PBUH) upon his arrival in Medina was his saying: “O people, spread peace, feed others, and pray at night while people are asleep; you will enter Paradise in peace.”
Thus, spreading peace was the first thing Prophet Muhammad (PBUH) enjoined upon the Muslims (the immigrants and the Supporters) in his first meeting with them after the immigration, which demonstrates the magnitude and significance of this matter.
In this context, we can understand that spreading peace is not merely the exchange of the greeting of peace, but rather a call to disseminate peace across the world. It is a guarantee of safety for the entire world, and a confirmation that a Muslim cannot be anything but a source of peace and reassurance for all of his fellow human beings—and indeed, for all of existence.