When Prophet Muhammad migrated to Medina, and constituted the city-state, he took the initiative of consolidating Muslim power by entering into alliance with non-Muslim Arab tribes living around Medina, especially on the caravan route of the Meccans to and from Syria. The following treaty with a chief of the Banu Damrah dates from the month of Safar of the year 2 AH:

'He [the Prophet] will not attack Banu Damrah, nor will they attack him, not swell the troops of his enemies, not help his enemies in any way' (Ibn Saad, 2/1,3; Aliy al-Qari, Sirah).

Soon afterwards, other families of the same tribe were rallied and a treaty of mutual aid and neutrality in particular cases was concluded:

'In the name of Allah the Most Gracious, the Most Merciful. This is the writ of Muhammad, the Messenger of God, in favour of Banu Damrah, assuring them the security of their people and their properties; that they may count on his help if anybody takes aggressive action against them, except in the case of a fight in the name of religion. This assurance is valid so long as the sea wets the seashells. Similarly, when the Prophet requires it of them, they will help him; and they pledge this for God and His Messenger. To help them will depend upon their loyalty and piety' (Ibn Saad, 1/2, 27; Suhailiy, Roodh al Anf, II, 58.59).

Another tribe living near the coast of the red-sea was the Banu Ghifar. Their treaty provided:
'Help is assured to them if anybody attacks them aggressively. If the Prophet requires their help, they will help him, and it is incumbent upon them to help him except in wars waged in the name of religion. This is valid so long as the sea wets the shells' (Ibn Saad, 1/2, 26-27).

When the city-state of Medina was established there were many Jewish tribes who lived in the eastern suburbs of the city. They also adhered to the city-state and agreed to, amongst other things:
'If they (the Jews) are called upon to enjoin a peace and adhere to it, they will do so and adhere to it. Similarly if they ask it, it would be incumbent upon the Muslims. The war waged in the name of religion are exempted' (Ibn Hisham, 341-44; Abu Ubaid, Amwal, 517; Ibn Kathir, Bidayah, III,224-26).

In 5 AH the Prophet concluded a treaty of alliance and neutrality with Banu Abd ibn Adi:
'The Prophet received the deputation of Banu Abd ibn Adi.... They said, O Muhammad! We are the inhabitants of the Holy Circle (around Mecca) and we are the mightiest of those who live there. We do not want to fight you. On the other hand, we are prepared to help you in your expeditions, except against the Quraish of Mecca. For we do not want to fight against the Quraish' (Ibn Saad, 1/2, 48).

In the treaty of Hudaibiyah, there is provision for neutrality:
'...And they both agree to put down fighting on the part of the people for 10 years, during which the people are to enjoy peace and refrain from fighting each other... And between us is a tied up breast (i.e. we are bound to the terms of this agreement), and there shall be no secret help violating neutrality, and no act unfaithfully...' (Supra, XXV, 584).

The treaty with the chief of the province of Raiy:
'...(We will have a peace treaty) Provided that you act in good faith, serve as a guide to us, do not act faithlessly, and do not secretly help our enemies in violation of this pledge…' (Tabari, History, 2655).

Treaty with Nubai, concluded by the Muslim governor of Egypt in the time of Caliph Uthman:
'You, O Nubians, are assured of the protection of God and the Messenger. That we shall not wage war against you.... But it will not be incumbent upon the Muslims to drive away any enemy who may encounter you, nor to prevent him from you, between the limits of the territory of Ulwah and Aswan' (Maqirziy, Khitat, I, 200).

Qais ibn Sad, the governor of Egypt, addressed the following letter to Caliph Ali, during the civil wars of the time:
'...I have to inform the commander of the faithful, that there are people here who want to remain neutral. They have requested me not to take action against them, but to leave them until the situation clears.'
The Caliph replied: 'Proceed towards the people you have mentioned in your letter. If they obey as other Muslims, it will be all right, otherwise punish them.'
The Governor replied, 'I wonder, O Commander of the Faithful, how can you order me to fight against a people who are keeping away from you and are giving you a free hand to fight the actual enemy? If you wage war against them, they shall help the enemies of Islam against Islam. So hear me, O Commander of the Faithful, and refrain from taking action against them' (Tabari, History, 3244).

In 23 AH when the Muslims entered Cyprus:
'... the Muslims will not attack the people of Cyprus but at the same time they (Muslims) will not defend them (Cypriots) if another power attacked them...' (Tabari, History, 2826).

When Fimi the ruler of Sicily revolted against the Byzantine overlords and appealed for help to the Muslim governor of Tunisia, the Muslim governor invaded Sicily in 244 AH and demanded that Fimi and his men remained neutral in the war, and single-handedly defeated the Byzantines. (Yaqut, Majmu al Buldan)