CHAP. LIX.
Intitled, The Emigration
[a]
; revealed at Medina.
In the name of the most merciful God.
[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.