“And We gave them signs in which there was a clear trial. (33) Indeed, these people say, (34) ‘There is nothing but our first death, and we shall not be resurrected. (35) So bring back our forefathers, if you are truthful.’ (36) Are they better, or the people of Tubba' and those before them? We destroyed them; indeed, they were evildoers. (37)”

“And We gave them signs in which there was a clear trial”: Qatadah said, “A manifest blessing: the parting of the sea, the shading of the clouds, the sending down of manna and quails, and the other blessings He bestowed upon them.”

Ibn Zayd said, “He tested them with prosperity and hardship,” and recited: “We test you with evil and good as a trial” (al-Anbiya', 21:35).

“Indeed, these people”: that is, the polytheists of Mecca, “say, ‘There is nothing but our first death’”: meaning, there is no death other than this death that we die in this worldly life, and no resurrection after it. This is the meaning of His words, “and we shall not be resurrected”: that is, raised up after our death.

“So bring back our forefathers” [who have died] (1), “if you are truthful”: that we will be brought back to life after death. He then warned them of a punishment like that inflicted upon the bygone nations, saying: “Are they better, or the people of Tubba'?” That is, they are not better than them: not stronger, more formidable, or more numerous than the people of Tubba'.

Qatadah said: He was Tubba' the Himyarite. He marched with armies until he overran al-Hirah, and he built Samarkand. He was one of the kings of Yemen. He was called Tubba' because of the multitude of his followers. Each one of their kings was called Tubba' because he succeeded the one before him. This Tubba' had worshipped the Fire, but then accepted Islam and called his people, Himyar, to Islam. They denied him. His story is that which Muhammad ibn Ishaq and others related. (2)

Ikrimah related from Ibn Abbas that they said: The later Tubba', namely As'ad Abu Karib ibn Malik [Ja'a Bakr] (3), was returning from the East and passed through Medina. When he had previously passed through it, he had left one of his sons among its people, but he was treacherously killed. Thus, he came to it resolved to destroy it and exterminate its inhabitants.

When this clan of the Ansar heard of his intention, they gathered against him and went out to fight him. The Ansar fought him by day and lodged him by night. This impressed him, and he said, “These are indeed noble people.”

Then two rabbis, named Ka'b and Asad, came to him. They were learned men from the scholars of Banu Qurayzah and were cousins. When they heard of his intention to destroy ⦗121a⦘ Medina and its people, they said to him, “O King, do not do so. If you persist in what you intend, you will be prevented from reaching it, and we cannot guarantee your safety from an immediate punishment. It is the place to which a prophet will emigrate, a prophet who will arise from this clan of Quraysh. His name will be Muhammad, and his birthplace will be Mecca. This is the land of his migration, and at the place where you are now there will be great killing and wounding involving his Companions and their enemies.”

Tubba' said, “Who would fight him when he is a prophet?” They replied, “His own people will march against him and be killed here.” Thereupon, he desisted from what he had intended for Medina in response to their words. Then they invited him to their faith, and he accepted their invitation and followed them in their religion. He honored them, turned away from Medina, and set out with them and a group of Jews, heading for Yemen,