The Qur’an and the of the Prophet are key guides for a Muslim in dealing with Jews and Christians, as they are in all areas of conduct.
This same historical consciousness is also present among Jews and Christians, as each group makes claims for positions and status in Islamic societies.
What is important to remember is that the historical interactions of Muslims, Jews, and Christians have resulted in each constituency being shaped, affected, and transformed by the others, such that it is difficult to imagine how each religion would be as it is without the presence and influence of the others.
Each sura is marked by a specific title, and it is divided into a number of ayat (verses) which are varying in length.
The Hijaz had numerous Jewish settlements, most of long standing, dating to at least the time of the destruction of the Second Temple in 70 CE.
According to some scholars, the earliest Jewish presence in the Hijaz was at the time of Nabonidus, about 550 CE.
For example, Muslims have often been equated with Arabs, effacing the existence of Christian and Jewish Arabs (i.e., members of those religions whose language is Arabic and who participate primarily in Arab culture), ignoring non-Arab Muslims who constitute the majority of Muslims in the world.
In some instances, relations between Arabs and Israelis have been understood as Muslim-Jewish relations, ascribing aspects of Arab culture to the religion of Islam and Israeli culture to Judaism.
While the tendency to place linguistic behaviour, religious identity, and cultural heritage under one, pure definition has existed for a very long time, our modern age with its ideology of nationalism is particularly prone to such a conflation.