f the monotheistic religions opposed his newly discovered mission as strongly as the pagans had. There had been a significant strain of messianism among the Jews of the Arabian peninsula and this formed a "powerful stimulus to Muhammad's prophetic calling," as well as adding to the disappointment he and his followers felt when the Jews rejected him (Baron 77). But when he took his mission to the monotheists he had also discovered that their numerous sects opposed each other as bitterly as they did him. This presented a theological puzzle for Muhammad who wondered how the Bible and, later, the message of Jesus, "by bringing enlightenment, caused also friction?" (Goitein 32). The discovery of dissension among people he had believed were united by their shared heritage of revelation made it clear to him that what was needed was a separate community of belief that could "assert the authenticity of his own mission" (Goitein 33).
As he set about his mission Muhammad's approach to the Jews was situational. After his conquest of Medina he found himself in conflict with the three Jewish tribes there and, after defeating them, he decided to offer two tribes the choice of conversion or exile and the third was offered the choice of conversion or death. Disappointed over their failure to accept him as the final bearer of revelation and further embittered by their active opposition, Muhammad wavered be
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