the camp, so I followed it to see what it was.
He continued: I found the Messenger of Allah ﷺ with Abū Bakr and ʿUmar, and ʿAbd Allāh Dhu al-Bijādayn had just died. They had already dug his grave, and the Messenger of Allah ﷺ was standing in it while Abū Bakr and ʿUmar were lowering the body to him. He was saying,

“Bring your brother closer to me.”

They brought him down, and when the Prophet had laid him in the niche he prayed:

“O Allah, I have entered this evening pleased with him, so be pleased with him.”

Ibn Masʿūd added, “Would that I had been the man in that grave.”

Ibn Hishām (1) said: He was called Dhu al-Bijādayn—“the Man of the Two Mantles”—because he wished to embrace Islam but his people opposed and harassed him until he left them wearing nothing but a coarse woollen cloak (bijād). He tore it in two, girded himself with one half and draped the other over his shoulders, then came to the Messenger of Allah ﷺ; hence he was named Dhu al-Bijādayn.

Ibn Isḥāq (2) said: Ibn Shihāb al-Zuhrī related, through Ibn Ukaymah al-Laythī from the nephew of Abū Ruhm al-Ghifārī, that he heard Abū Ruhm Kulthūm ibn al-Ḥuṣayn—one of those who pledged beneath the Tree—say:

“I fought alongside the Messenger of Allah ﷺ in the expedition to Tabūk. One night, while we were in the Green Valley, Allah cast drowsiness over me. I would wake to find my mount drawing close to the Prophet’s mount, and I would be startled, fearing that I might strike his leg at the stirrup. I kept edging my camel away, but sleep overpowered me along part of the road and my mount pressed against his, his leg being at the stirrup. I awoke only when he said, ‘Ḥiss!’

“I exclaimed, ‘Messenger of Allah, pray for my forgiveness.’ He replied, ‘Go on.’ The Messenger of Allah ﷺ then began asking me about those of Banū Ghifār who had stayed behind, and I told him about them. As he questioned me he said,

‘What became of the tall, ruddy, broad-shouldered men with hairless faces?’

“I informed him that they had remained behind, whereupon he said,

‘And what about the short, dark, curly-haired men?’

“I said, ‘By Allah, I do not recognise such men among us.’ He said,

‘Indeed you do—the ones who keep livestock at Shabakat Shadakh.’

“I reflected on the clans of Ghifār but could not place them, until I remembered that they were a group from Aslam who were our allies. I said, ‘Messenger of Allah, they are a clan from Aslam allied with us.’

“He replied,

‘What prevented any one of them, once he stayed behind, from mounting one of his camels and setting upon it an able man in the cause of Allah? The dearest of my people to me are the Emigrants, the Helpers, Ghifār and Aslam—let none of them lag behind me.’

Ibn Lahīʿah related, through Abū al-Aswad from ʿUrwah ibn al-Zubayr: When the Messenger of Allah ﷺ was returning from Tabūk to Madīnah, a group of hypocrites plotted to attack him and throw him from the top of a mountain pass along the route. He was informed of their scheme, so he ordered the people to travel through the valley while he himself took the pass. Those men, their faces muffled, accompanied him. The Messenger of Allah ﷺ instructed ʿAmmār ibn Yāsir and Ḥudhayfah ibn al-Yamān to walk with him—ʿAmmār holding the camel’s rein and Ḥudhayfah driving it from behind. As they travelled they heard the conspirators coming upon them. The Messenger of Allah ﷺ grew angry, and Ḥudhayfah noticed his anger. He turned back towards them with a staff in his hand and struck the faces of their mounts with it. When they saw Ḥudhayfah they thought he had uncovered their