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Sale, 1734

CHAP. LIX.

Intitled, The Emigration [a] ; revealed at Medina.


In the name of the most merciful God.
WHatever is in heaven and earth celebrateth the praise of God: and he is the mighty, the wise. It was he who caused those who believed not, of the people who receive the scripture, to depart from their habitations at the first emigration [b] . Ye did not think that they would go forth: and they thought that their fortresses would protect them against God. But the chastisement of God came upon them, from whence they did not expect; and he cast terror into their hearts. They pulled down their houses with their own hands [c] , and the hands of the true believers. Wherefore take [444] example from them, O ye who have eyes. And if God had not doomed them to banishment, he had surely punished them in this world [a] : and in the world to come they shall suffer the torment of hell fire. This, because they opposed God and his apostle: and whoso opposeth God, verily God will be severe in punishing him. What palm-trees ye cut down, or left standing on their roots, were so cut down or left by the will of God; and that he might disgrace the wicked doers. And as to the spoils of these people which God hath granted wholly to his apostle [b] , ye did not push forward any horses or camels against the same [c] ; but God giveth unto his apostles dominion over whom he pleaseth: for God is almighty. The spoils of the inhabitants of the towns which God hath granted to his apostle are due unto God and to the apostle, and to him who is of kin to the apostle, and the orphans, and the poor, and the traveller; that they may not be for ever divided in a circle among such of you as are rich. What the apostle shall give you, that accept; and what he shall forbid you, that abstain from: and fear God; for God is severe in chastising. A part also belongeth to the poor Mohajerin [d] , who have been dispossessed of their houses and their substance, seeking favour from God, and his good- will, and assisting God and his apostle. These are the men of veracity. And they who quietly possessed the town of Medina, and professed the faith without molestation, before them [e] , love him who hath fled unto them, and find in their breasts no want of that which is given the Mohajerin [f] , but prefer them before themselves, although there be indigence among them. And whoso is preserved from the covetousness of his own soul, those shall surely prosper. And they who have come after them [g] say, O Lord, forgive us and our brethren who have preceded us in the faith, and put not into our hearts ill- will against those who have believed: O Lord, verily thou art compassionate and merciful. Hast thou not observed [445] them who play the hypocrites? They say unto their brethren who believe not, of those who have received the scriptures [a] , Verily if ye be expelled your habitations, we will surely go forth with you; and we will not pay obedience, in your respect, unto any one forever: and if ye be attacked, we will certainly assist you. But God is witness that they are liars. Verily if they be expelled, they will not go forth with them: and if they be attacked, they will not assist them [b] ; and if they do assist them, they will surely turn their backs: and they shall not be protected. Verily ye are stronger than they, by reason of the terror cast into their breasts from God. This, because they are not people of prudence. They will not fight against you in a body, except in fenced towns, or from behind walls. Their strength in war among themselves is great [c] : thou thinkest them to be united; but their hearts are divided. This, because they are people who do not understand. Like those who lately preceded them [d] , they have tasted the evil consequence of their deed; and a painful torment is prepared for them hereafter. Thus have the hypocrites deceived the Jews: like the devil, when he saith unto a man, Be thou an infidel; and when he is become an infidel, he saith, Verily I am clear of thee; for I fear God, the Lord of all creatures. Wherefore the end of them both shall be that they shall dwell in hell fire, abiding therein forever: and this shall be the recompense of the unjust. O true believers, fear God; and let a soul look what it sendeth before for the morrow [e] : and fear God, for God is well acquainted with that which ye do. And be not as those who have forgotten God, and whom he hath caused to forget their own souls: these are the wicked doers. The inhabitants of hell fire and the inhabitants of paradise shall not be held equal. The inhabitants of paradise are they who shall enjoy felicity. If we had sent down this Koran on a mountain, thou wouldest certainly have seen the same humble itself, and cleave in sunder for fear of God. These similitudes do we propose unto men, that they may consider. He is God, besides whom there is no God; who knoweth that which is future, and that which is present: he is the most Merciful; he is God, besides whom there is no God: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be God exalted above the idols which they associate with him! He is God, [446] the Creator, the Maker, the Former. He hath most excellent names [a] . Whatever is in heaven and in earth praiseth him: and he is the Mighty, the Wise.

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[a] The original word signifies the quitting or removing from one’s native country or settlement, to dwell elsewhere, whether it be by choice or compulsion.

[b] It was he who caused those who believed not, of the people who receive the scripture, to depart from their habitations at the first emigration.] The people here intended were the Jews of the tribe of al Nadîr, who dwelt in Medina, and when Mohammed fled thither from Mecca, promised him to stand neuter between him and his opponents, and made a treaty with him to that purpose. When he had gained the battle of Bedr, they confessed that he was the prophet described in the law: but upon his receiving that disgrace at Ohod, they changed their note; and Caab Ebn al Ashraf, with forty horse, went and made a league with Abu Sofiân, which they confirmed by oath. Upon this, Mohammed got Caab dispatched, and, in the fourth year of the Hejra, set forward against al Nadîr, and besieged them in their fortress, which stood about three miles from Medina, for six days, at the end of which they capitulated, and were allowed to depart, on condition that they should entirely quit that place: and accordingly some of them went into Syria, and others to Khaibar and Hira [1] .
This was the first emigration, mentioned in the passage before us. The other happened several years after, in the reign of Omar, when that Khalîf banished those who had settled at Khaibar, and obliged them to depart out of Arabia [2] .
Dr. Prideaux, speaking of Mohammed’s obliging those of al Nadîr to quit their settlements, says that a party of his men pursued those who fled into Syria, and having overtaken them, put them all to the sword, excepting only one man that escaped. With such cruelty, continues he, did those barbarians first set up to fight for that imposture they had been deluded into [3] . But a learned gentleman has already observed that this is all grounded on a mistake, which the doctor was led into by an imperfection in the printed edition of Elmacinus; where, after mentioning the expulsion of the Nadîrites, are inserted some incoherent words relating to another action which happened the month before, and wherein 70 Moslems, instead of putting others to the sword, were surprised and put to the sword themselves, together with their leader al Mondar Ebn Omar, Caab Ebn Zeid alone escaping [4] .

[1] Al Beidawi, Jallal. &c. V. Abulf. vit. Moh. cap. 35.

[2] Idem Interpp.

[3] Prid. Life of Moh. p. 82.

[4] V. Gagnier. not. in Abulf. vit. Moh. p. 72.

[c] They pulled down their houses with their own hands;] Doing what damage they could, that the Moslems might make the less advantage of what they were obliged to leave behind them.

[a] He had surely punished them in this world;] By delivering them up to slaughter and captivity, as he did those of Koreidha.

[b] As to the spoils of these people which God hath granted wholly to his apostle, &c.] It is remarkable that in this expedition the spoils were not divided according to the law given for that purpose in the Korân [1] , but were granted to the apostle, and declared to be entirely in his disposition. And the reason was, because the place was taken without the assistance of horse, which became a rule for the future [2] .

[1] Chap. 8. p. 144.

[2] V. Abulf. vit. Moh. p. 91.

[c] Ye did not push forward any horses or camels against the same;] For the settlement of those of al Nadîr being so near Medina, the Moslems went all on foot thither, except only the prophet himself. [3]

[3] Al Beidawi.

[d] To the poor Mohâjerîn;] Wherefore Mohammed distributed those spoils among the Mohâjerîn, or those who had fled from Mecca, only, and gave no part thereof to the Ansârs, or those of Medina, except only to three of them, who were in necessitous circumstances [4] .

[4] Idem. V. Abulf. ubi sup. p. 72.

[e] They who quietly possessed Medina, and professed the faith without molestation, before them;] That is, the Ansârs; who enjoyed their houses and the free exercise of their religion before the Hejra, while the converts of Mecca were persecuted and harassed by the idolaters.

[f] And find in their breasts no want of that which is given the Mohâjerîn;] i.e. And bear them no grudge or envy on that account.

[g] They who have come after them;] The persons here meant seem to be those who fled from Mecca after Mohammed began to gain strength, and his religion had made a considerable progress.

[a] Their brethren who believe not, of those who have received the scriptures;] That is, the Jews of the tribe of al Nadîr.

[b] If they be expelled, they will not go forth with them: and if they be attacked, they will not assist them:] And it happened accordingly; for Ebn Obba and his confederates wrote to the Nadîrites to this purpose, but never performed their promise [1] .

[1] Al Beidawi.

[c] Their strength in war among themselves is great;] i.e. It is not their weakness or cowardice which makes them decline a field battle with you, since they shew strength and valour enough in their wars with one another; but both fail them when they enter into the lists with God and his apostle.

[d] Like those who lately preceded them;] viz. The idolaters who were slain at Bedr; or the Jews of Kainokâ, who were plundered and sent into exile before those of al Nadîr.

[e] For the morrow;] That is, for the next life, which may be called the morrow, as this present life may be called to day.

[a] See chap. 7, p. 136. not. c.