Follow people
It is a description mentioned in the Holy Qur’an, according to Arab chroniclers and historians, of a people/clan of a Himyarite king called Taba’ Asaad Abu Kurayb Al-Himyari, and according to the Musnad inscriptions, the family of “Banu Taba” are the chiefs (princes) of the Himlan people. The people of Tabi’ were mentioned in the Holy Qur’an twice, in Surat Q and Surat Ad-Dukhan.
Follow
It is the title of the kings of the Himyarite Kingdom, according to what Arab historians thought, while in the inscriptions the Himyarite royal title is “King of Sheba, Dhu Raydan, Hadramaut, and Yamant,” while “Banu Taba” are the princes (princes) of the Himyaran people in the inscriptions. The town of Hamlan is located in the administrative center of Banu Ahmed, in the Hafash District, south of Al Mahwit Governorate.
Some thinkers believe that Tabi’ was a believing man, and they considered the expression (the people of Tabi’), which was mentioned in two verses of the Qur’an, as evidence of that, as he was not vilified in these two verses, but rather his people were vilified, and the narration narrated from the Prophet, peace and blessings of God be upon him, is evidence of that. In this narration, he said: He said: (Do not insult Tabi`, for he had converted to Islam.)
It was mentioned in another narration: After he came to the city - from one of his travels - and settled in its courtyard, he sent to the Jewish rabbis who lived there and said: I am destroying this country so that no Jews can establish it, and the matter is due to the religion of the Arabs.
Shamul the Jew, who was the most knowledgeable of them at that time, said to him: O King, this is a country to which a prophet from the children of Ishmael will emigrate. His birth name is in Mecca, and his name is Ahmed. Then they mentioned to him some of the virtues of the Prophet of Islam, peace and blessings of God be upon him, and Tuba’ said - as if he knew the matter -: There is no way to this country, and its ruin would not have been at my hands. Rather, it was mentioned in a narration at the end of that story that he said to those of the Aws and Khazraj who were with him: Stay in this country. If the Promised Prophet comes out, support him and support him, and enjoin this upon your children. He even wrote a letter that he entrusted to them in which he mentioned his faith in the Messenger, may God bless him and grant him peace. Such stories have no basis in truth and are foreign to Islamic heritage. The Jews do not have an explicit text in their Torah regarding the migration of a prophet from Quraysh to Medina. When examining the biblical texts, we know that the Jews do not have a clear conception of the details of the mission and migration of the coming Prophet. If they had had an accurate conception of the location of this migration, their homes would not have spread among Medina. And the Levant, in Khaybar, Fadak, Taima and others, for those who claim that they came to Medina because it is the land where the Prophet migrated; Their presence in the northern regions of the peninsula is a natural geographical extension of their presence in the Levant, and their migrations to Medina occurred in batches in different periods, the first during the reign of Moses, the second after Nebuchadnezzar appeared upon them, and the last after the Romans trampled upon them, so they fled to the Hijaz and spread between the Levant and Medina, even if it is assumed for the sake of argument that their presence In Medina, they had prior knowledge of the migration of a Prophet to it. But would it not have been more appropriate for them to believe in the message of the Awaited Prophet when he migrated to them? We find that what happened to the Jews was the exact opposite. They were the worst enemies of the Prophet and the Muslims, and they even tried to kill the Prophet several times, so how could they prevent the follower? Abu Karb about the destruction of Medina if they harbored ill will toward the Prophet. Some say that the Jewish presence in Medina, in addition to the previous reasons, is due to the city’s economic importance. The city was one of the important commercial stations on the main trade route at that time extending between Mecca and the Levant. This is why the Jews used to move to commercial areas in the event of displacement. When they were expelled from Palestine, for example; They moved to the outskirts of the Roman Empire, always residing at the intersection of land and river trade routes. From the above, it is clear to us that the claim that the Jewish presence was due to their prior knowledge of the arrival of a prophet to Medina is not true, and such extraneous news and stories should not be published because of their serious error. It is enough to say Let's look at the book that Abu Karb allegedly deposited with Abu Ayyub Al-Ansari to understand the fragility and weakness of this report:
Text of the book
“As for what follows, O Muhammad, I have believed in you and in your book which God has sent down to you, and I follow your religion and your Sunnah. I have believed in your Lord and the Lord of all things and in all that has come from your Lord of the laws of Islam and faith, and I have accepted that, so if I catch up with you, And if I do not catch you, then intercede for me on the Day of Resurrection and do not forget, for I am from your nation. The first ones and your followers before you came and before God sent you, and I follow your religion and the religion of your father Abraham. He sealed the book and inscribed on it: God has command before and after, and on that day the believers will rejoice in God’s victory. He wrote the title of the book to Muhammad bin Abdullah, may God bless him and grant him peace, as a seal. The prophets and messengers and the Messenger of the Lord of the Worlds who followed the first Donkeys are God’s trust in the hands of whoever falls until he delivers them to their owner.”
How did Tabi` Abu Karb know about verse 4 in Surat al-Rum: “In a few years to Allah belongs the command before and after, and on that day the believers will rejoice” before the mission of the Prophet?!
How did Abu Karb know the name of the Prophet, may God bless him and grant him peace, 'Ahmed'? He even named him Al-Mustafa in one of his poems! How Abu Karb composed the poem in classical Arabic, and we find this weaving of poetry repeated frequently in the characters of Sheba and Himyar. The relationship of the Messenger, peace and blessings of God be upon him, with the Ansar was that of a son-in-law and maternal uncle of his father, Abdullah bin Abdul Muttalib, who was buried in Medina. Thus, the Prophet’s migration to Medina brought God’s wisdom and paving the way for the reasons, so the inhabitants of Medina from the Ansar and those around them from the tribes were closer to faith and invincibility. Therefore, we find praise for them in the Sunnah of the Prophet:
“The sign of faith is love for the Ansar, and the sign of hypocrisy is hatred for the Ansar.”
“The Ansar, Muzainah, Juhayna, Ghaffar, Ashja’, and whoever is from the children of Abdullah, are my friends over the people, and God and His Messenger are their friends.”
“Ghafar, may God forgive her, and he is safe, may God grant her peace.”
These tribes in Medina and its environs supported the Prophet when he came to Medina without a recommendation or woven poetry, so they were considered veiled and favored, which they deservedly earned due to their oaths and good deeds. As for the reason for Abu Karb coming to the city: It is the refusal of the Aws and Khazraj to pay royalties. They are the most dear people in soul and the most honorable in their aspirations.
The author of Alam Al-Qur’an narrates that Tuba’ was one of the kings of Yemen who conquered the world. He marched with his army to India and seized control of the countries of that region. He led an army to Mecca, and wanted to demolish the Kaaba, but he was struck by an incurable disease that doctors were unable to treat.
Among his entourage was a group of scholars, the head of whom was a wise man named Shamul. He said to him: Your illness is due to your bad intentions regarding the Kaaba, and you will be cured if you turn your mind away from this idea and ask for forgiveness. So Tubba’ retracted what he wanted and vowed to respect the Kaaba. When his condition improved, he covered the Kaaba with hail. Yamani, and as is the case with the news of the Jews with Abu Karb, it is not possible to be certain about the authenticity of this news, as it is unreasonable for the Jews to be more jealous of the Kaaba than the Arabs, and it is unreasonable for them to protect it while they are the most hostile people to the sanctities of others, even if the Jew were comprehensive, wise and knowledgeable thanks to this. The house, so why did he not perform Hajj to it? Is it in the interests of the Jews to avoid the Holy Kaaba?
Ibn Katheer mentioned that his name was Asaad Abu Kurayb, and he was the one who passed through Medina and fought its people, then made peace with them and left with them a tablet with poetry in it, in which he mentioned that he believed in the Prophet who would be sent and migrate to Medina, so they passed on to him until he reached Abu Ayyub al-Ansari, and he is the one with whom the Prophet, peace and blessings be upon him, descended. When he came to Medina as an immigrant, he followed the one who covered the Holy Kaaba and called his people to believe in God Almighty, then when he died, they returned after him to worshiping idols and fires.
The story of covering the Kaaba was mentioned in other histories until it reached the point of frequency. This army movement, and the issue of covering the Kaaba, took place in the fifth century AD.
reason of calling
The reason for the naming was said in Al-Tahrir wa Al-Tanweer: It was said that he was named “Tabaqa” by the name “Shadow” because he follows the sun just as the shadow follows the sun, and the meaning of that is: He marches with his conquests to every place where the sun rises, as God Almighty said in Dhul-Qarnayn: (So he followed a path * until he reached the setting of the sun. To his saying: “We have not given them any cover other than it.” Ali bin Abi Talib was asked about Dhul-Qarnayn and he said: “He was neither a prophet nor a messenger nor a king, but he was a righteous servant.” It was said that Tuba’ was called by this name because the kings of Yemen’s subjugations followed him and were subject to him. All the tribes and tribes are from the kings of Yemen and their tribesmen, so he is called a follower because the kings follow him.
Follow a prophet or just a king?
Is it different whether he was a prophet or just a king? Ibn Abbas said: Tabi’ was a prophet. Ibn Katheer mentioned: “Dhul-Qarnayn embraced Islam at the hands of Abraham, and he and Ishmael circumambulated the Kaaba with him.” Ka’b al-Ahbar said: Tabi’ was a king among the kings, and his people were soothsayers, and a group of people from the People of the Book were with them, so he commanded the two groups. That each group of them should offer an offering, and they did so. He accepted the offering of the People of the Book and converted to Islam. Aisha, may God be pleased with her, said: Do not curse Tabi’, for he was a righteous man. Al-Kalbi said: Tabba’ is Abu Karb As’ad bin Malik Yakrib, but he was called Tabba’ because he was followed by those before him. Sa’id bin Jubair said: He is the one who covered the house with ink, and Ka’b Al-Ahbar said: God condemned his people but did not condemn him.