The Israelite army carried out the Prophet's command, but spared the life of a handsome prince of the Amalekite king and returned with him to Palestine. They said that the Prophet Moses had dispatched an army to expel the Amalekites from the land of Yathrib and had commanded it not to spare even a single soul of that tribe. The Jews of the Hejaz claimed that they had come to settle in Arabia during the last stage of the life of the Prophet Moses (peace be upon him). Therefore, the history of the Arabian Jews is based mostly on the verbal traditions prevalent among the Arabs most of which bad been spread by the Jews themselves. In the tablets that have been unearthed in the archaeological research in the Hejaz no trace of the Jews is found before the first century of the Christian era, except for a few Jewish names. For they had given up Hebrew culture and language, even the names, and adopted Arabism instead. They have not left any writing of their own in the form of a book or a tablet which might throw light on their past, nor have the Jewish historians and writers of the non-Arab world made any mention of them, the reason being that after their settlement in the Arabian peninsula they had detached themselves from the main body of the nation, and the Jews of the world did not count them as among themselves. No authentic history of the Arabian Jews exists in the world. In order to understand the subject matter of this Surah well, it is necessary to have a look at the history of the Madinah and Hejaz Jews, for without it one cannot know precisely the real causes of the Holy Prophet's dealing with their different tribes the way he did. For all traditions agree that this battle took place after the incident of Bi'r Ma'unah, and historically also it is well known that the incident of Bir Ma'unah occurred after the Battle of Uhud and not before it. However, Ibn Sa'd, Ibn Hisham and Baladhuri regard it as an event of Rabi' al-Awwal, A.

Yazid bin Ruman, Mujahid and Muhammad bin Ishaq have stated that this whole Surah, from beginning to end, came down concerning this very battle.Īs for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. They are unanimous that the followers of the Book whose banishment has been mentioned in it, imply the Bani an-Nadir.

In another tradition from Hadrat Sa'id bin Jubair, the words cited from Ibn Abbas (may Allah be pleased with him) are: Qul: Surah an-Nadir : Say, it is Surah an-Nadir.' The same thing has been related also from Mujahid, Qatadah, Zuhri, Ibn Zaid, Yazid bin Ruman, Muhammad bin Ishaq and others. Period of Revelationīukhari and Muslim contain a tradition from Hadrat Sa'id bin Jubair to the effect 'When I asked Hadrat Abdullah bin Abbas about Surah Al-Hashr, he replied that it was sent down concerning the battle against the Bani an-Nadir just as Surah Al-Anfal was sent down concerning the Battle of Badr. The Surah derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.

Surah hashr last 2 ayat