Here, the address is to the Prophet (saws) and it pertains to Abdullah bin Ubai ibn Salul, the leader of the hypocrites in al-Medina, who played a big role in discouraging people from accompanying the Messenger of Allah (saws) and conspiring with the Jews against him (saws). The event of false accusation (Al-ifk) relating to the Mother of the believers (‘Aishah), was one of the matters associated with this prominent hypocrite.

The reason for revelation: ‘Umar ibn al-Khattab (may Allah be pleased with him) said:

When ‘Abdullah bin Ubayy died, the Messenger of Allah (saws) was called to offer the funeral prayer for him, and when he stood by the deceased and was about to offer the prayer for him. I went and stood before him and said: O Messenger of Allah, (will you offer the funeral prayer) for the enemy of Allah who said such and such? and I listed what he had done. And the Messenger of Allah (saws) was smiling until when I had said too much, he said: “Move away from me, O ‘Umar, for I was given the choice and I have chosen. If I knew that by asking for forgiveness more than seventy times they would be forgiven, I would have done that.” ‘Umar said: Then he offered the funeral prayer for him, and walked with him (his bier), and stood by his grave until the burial was completed. It was not long before these two verses were revealed: “And do not pray [the funeral prayer, Oh Muhammad], over any of them who has died – ever – or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient). [at-Tawbah 9:84]. So after that the Messenger of Allah (saws) did not offer the funeral prayer for any hypocrite or stand by his grave until he passed away.”[1]

(وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم…) (And do not pray [the funeral prayer, Oh Muhammad], over any of them): It is known that the funeral prayer of the Messenger of Allah (saws) for the deceased is a mercy and forgiveness for his sins, as it is a supplication for mercy and forgiveness. The funeral prayer, as legislated in Islam and commanded by the Prophet, consists of four Takbirs. It begins with praising Allah, then includes sending blessings upon the Prophet Muhammad (saws) and concludes with supplication for the deceased. The fact that, the Prophet (saws) is the one who is praying for the deceased, and certainly his supplication is always answered by Allah (swt), thus, Allah (swt) forbid them from His Mercy at a time when they were in dire need of it. So, He (swt) said:

(وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم…) (And do not pray [the funeral prayer, O Muhammad], over any of them.): This is a prohibition against an action that has not yet come to pass. Allah (swt) prohibited the Prophet (saws) from praying for the deceased among the hypocrites in the future.

…مَّاتَ أَبَدًا… (who has died – ever,): He did not say, ‘who dies.’ Notice the precision of the Quran. If it were from other than Allah, the phrase would have been, ‘And do not pray [the funeral prayer] over any of them who dies,’ indicating future death. However, Allah (swt) used the past tense with ‘died’ because death is an inevitable and predetermined process at the decree of Allah. He (swt) said:

  إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ 

(You are to die, and indeed, they are to die) (Az-Zumar: 30)

Here, He speaks of death in the past tense because it is a concluded matter. The appointed time of death of every human is written and known to Allah, and it is not decided in the future. The timing of death is not decided a night or two, a year or two before it happens; however, the moment has been determined for each person, and the matter is concluded.

The order from Allah (swt) to the Messenger (saws) to refrain from praying over the hypocrites is a general ruling applicable to all hypocrites. Therefore, after the revelation of this verse, the Prophet (saws) no longer prayed over any hypocrite. However, if any individual among the people wanted to offer a prayer for them, they were free to do so. This is because the prayer of the Prophet (saws) is different from the prayers of other people. The prayer of the Prophet (saws) is a supplication for mercy, and his supplications, are responded to by Allah (swt).

…وَلَا تَقُمْ عَلَىٰ قَبْرِهِ ۖ… (or stand at his grave): After that Allah (swt) prohibited him from standing at the graves of the hypocrites and praying for them. Allah (swt) provides the reason for this, saying:

…إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ…  (Indeed, they disbelieved in Allah and His Messenger,): The hypocrites concealed disbelief in their hearts while outwardly showed faith in front of the believers.

…وَمَاتُوا وَهُمْ فَاسِقُونَ  (and died while they were defiantly disobedient.): They disbelieved in Allah (swt) and His noble Messenger (saws), so did they die while being defiantly disobedient or while being disbelievers? A defiantly disobedient person is the one who deviates from the straight path. However, one may ask: Isn’t disbelief a greater sin than disobedience? The answer is yes. We understand that there is no sin graver than disbelief; since it is the absence of belief in Allah (swt) and His noble Messenger, and the refusal to enter into Islam. On the other hand, disobedience is the failure to adhere to the values set in Islam. Indeed, the religion has instilled general ethical values in the hearts of people, even those who disbelieve tend to follow them. For example, when they intended to build the Kaaba before Islam, they said, ‘We want to construct it with lawful wealth, excluding any ill-gotten gains.’ In the past, they used to attend immoral gatherings and set up flags for those involved in corruption, taking money from them. So, the statement of Allah (swt): (and died while they were defiantly disobedient.): means they did not adhere to any values.

[1] Sahih Bukhari: The Book of Funerals, Chapter: What is Disliked of Prayer upon the Hypocrites, Hadith no. 1300