Truth, Memory and the Making of the Islamic Story The central question in understanding the origins of Islam is not simply who Muhammad was, but what we can actually know about him—and how the image of Muhammad preserved by Islamic tradition was created. Much of the detailed narrative about Muhammad and the early Muslim community was written down generations after the events it describes. This does not automatically make those sources false, but it means they must be read as historical traditions rather than as contemporary eyewitness accounts. The Muhammad who emerges from them may therefore tell us not only about the seventh-century Arabian prophet, but also about the Muslim society that transmitted, interpreted and eventually idealized his image. This distinction is fundamental. A historical figure can gradually become a model: the perfect prophet, political leader, warrior and religious authority. Once that model becomes authoritative, later legal and political ideas can be attributed to him, giving them an authority far greater than that of an ordinary human opinion. The Jews Who Disappear from the Record This problem becomes especially striking when examining the traditional accounts of Muhammad's conflicts with Jewish tribes in Arabia—Banu Qaynuqa, Banu Nadir and Banu Qurayza. The traditional narrative describes expulsions, killings, enslavement and flight. Yet independent Jewish documentation of these dramatic events is remarkably scarce. The absence of such evidence does not prove that the events never occurred, but it raises an important historical question: how much of the narrative reflects seventh-century events, and how much reflects the concerns of later generations? Another unresolved question is the identity of these communities. Were they rabbinic Jews? Arab tribes that had adopted Judaism? Communities connected to the Jewish centers of Babylonia or Yemen? These questions matter because the traditional labels may not tell us precisely what these communities actually were.