Michael Lecker is one of the higher-status scholars in the field of early Islam, to be classed perhaps with later Patricia Crone (or "Cronuh", for the IQSA crew). Like the Danish savant of Mecca, Lecker attempted to salvage the Madinan Era of the Prophet's sira - rather, maghazi - by positing a means it might have happened. Croné had the leather-trade on the north edge of the Hudhayl/Kinana cattle-ranches. Lecker had the [neo]Ghassân.
[Neo]Croné has not been rebutted, I don't think. Lecker on the other hand now has Ehsan Roohi.
I'll admit up-front Yathrib is a tough nut. Mecca has never sat right with us Wansbroughians or, lately, Gibsonites. To me Mecca looks like the Hudhayl poets' annual sanctuary at a time most Arabs preferred the cities of Iraq (being, uh, Christians). Think, how our Christians decorate evergreen trees once a year and sing about the Tannenbaum. But the Madina held more verisimilitude - for 'phobes. Revisionists there tend rather to excuse what the Prophet did there.
As for Ehsan Roohi's argument, this points out that the Madinese clans were intermingled. Here weren't Hudhayl so much as Khazraj. These tribes had Jews as much as "Arabs"; somewhat like recent Abkhazia, where Jews, Christians, and Muslims identify mainly by family tradition. Also - Roohi reminds Lecker - the Constitution of Madina allows for Jews. Roohi doesn't use MacMaster's essay on Heraclius' antiJewish edict, but he well could; this came out in our AD 632 which is well after Year One in Islam. I am unaware of specific antiJewish pushes by Heraclius or by his father in North Africa, during the time of the Prophet.
So it is interesting to see even Lecker being dismantled. Uh, sorry!