ENTITLED, THE EMIGRATION;t 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.
q i.e., The Jews.
r Being hypocrites, and wavering between the two parties.
s i.e., They have solemnly professed Islâm, which they believe not in
their hearts.
t 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.
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.u 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,x and the hands of the true
believers. Wherefore take 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:y 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,z ye did not push forward any horses or camels against the same;a 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 forever 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 Mohâjerîn,b who have been dispossessed
of their houses and their substance, seeking favor from GOD, and his good-
will, and assisting GOD and his apostle. These are the men of veracity.
u 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 som e incoherent words relating to another action which happened the
month before, and wherein seventy 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
x Doing what damage they could, that the Moslems might make the less
advantage of what they were obliged to leave behind them.
y By delivering them up to slaughter and captivity, as he did those of
Koreidha.
z It is remarkable that in this expedition the spoils were not divided
according to the law given for that purpose in the Korân,5 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.6
a For the settlement of those of al Nadîr being so near Medina, the
Moslems went all on foot thither, except only the prophet himself.7
b 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.8
1 Al Beidâwi, Jallal. &c. Vide Abulf. Vit. Moh. c. 35. 2
Idem interp. 3 Prid. Life of Mah. p. 82.
4 Vide Gagnier, not. in Abulf. Vit. Moh. p. 72. 5 Cap. 8, p. 130.
6 Vide Abulf. Vit. Moh. p. 91.
7 Al Beidâwi. 8 Idem. Vide Abulf. ubi sup. p. 72.
And they who quietly possessed the town of Medina, and professed the
faith without molestation, before them,c love him who hath fled unto them, and
find in their breasts no want of that which is given the Mohâjerîn,d 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.
10 And they who have come after theme 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 them who play the hypocrites? They say unto their
brethren who believe not, of those who have received the scriptures,f 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;g 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:h 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,i 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:k 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.
20 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;
c 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.
d i.e., And bear them no grudge or envy on that account.
e 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.
f That is, the Jews of the tribe of al Nadîr.
g And it happened accordingly; for Ebn Obba and his confederates wrote
to the Nadîrites to this purpose, but never performed their promise.1
h i.e., It is not their weakness or cowardice which makes them decline
a field battle with you, since they show 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.
i 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.
k That is, for the next life, which may be called the morrow, as this
present life may be called to-day.
1 Al Beidâwi.
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, the Creator, the Maker, the Former. He hath most excellent
names.l Whatever is in heaven and in earth praiseth him: and he is the
Mighty, the Wise.
________