It is narrated that the Messenger of Allah, blessings and peace be upon him, used to stand by the graves of the hypocrites and pray for them. As for the beginning of this narration, it is "He used to stand... until the end of it." As for the story of Abdullah, it is found in the permissible narrations of the Mustadrak from the path of Ibn Ishaq. Al-Zuhri narrated to me from Urwah from Usamah ibn Zaid who said, "The Messenger of Allah, blessings and peace be upon him, entered upon Abdullah ibn Ubayy to visit him in the illness in which he died. When he recognized that death was upon him, he said to him: 'By Allah, I had warned you against the love of the Jews.' He said: 'I have hated them, As'ad ibn Zurarah.' But it did not benefit him. When he died, his son came to him and said: 'He has died, so give me your shirt to shroud him in.' So he, blessings and peace be upon him, took off his shirt and gave it to him." As for his saying, "I sent to you to ask forgiveness for me, not to rebuke me," Al-Tayalisi added from the narration of Ma'mar from Qatadah who said, "Abdullah ibn Ubayy, while he was ill, sent to the Prophet, blessings and peace be upon him. When he entered upon him, the Prophet, blessings and peace be upon him, said to him: 'The love of the Jews has destroyed you.' He said: 'O Messenger of Allah, I sent to you to ask forgiveness for me and did not send to you to rebuke me.' He asked him for his shirt to shroud him in, and he gave it to him. He asked forgiveness for him, and when he died, he shrouded him in his shirt, and he blew into his skin and lowered him into his grave. Then Allah, glorified and exalted is He, revealed: "And do not pray over any of them who dies forever." In Al-Dala'il by Al-Bayhaqi from the path of Al-Waqidi with his chain in this story, it is said: "He said: 'This is not a time for reproach; it is death. When I die, attend to my washing and give me your shirt to shroud me in.' So he gave it to him and then said: 'Pray for me and ask forgiveness for me.'" In another narration, it is said that his son - who was called Al-Habab, and the Messenger of Allah, blessings and peace be upon him, named him Abdullah - said: 'O Messenger of Allah, give him your shirt that is closest to your skin.' As for the saying that Al-Habab is the name of a devil, it was narrated by Ibn Sa'd and Al-Tabari from the path of Urwah and others who said: "When Abdullah ibn Ubayy became gravely ill, his son went to him and said: 'My father is dying and wishes for you to witness him and pray over him.' The Prophet, blessings and peace be upon him, asked him: 'What is your name?' He said: 'Al-Habab ibn Abdullah.' He said: 'Yes, you are Abdullah; Al-Habab is the name of a devil.' So he went with him until he witnessed him, clothed him in his shirt, and prayed over him. As for the saying of Umar, we have mentioned that it is in the two Sahihs." When the head of hypocrisy, Abdullah ibn Ubayy, fell ill, he sent for him to come to him. When he entered upon him, he said: 'The love of the Jews has destroyed you.' He said: 'O Messenger of Allah, I sent to you to ask forgiveness for me, not to admonish me.' He asked him to shroud him in his garment that was closest to his skin and to pray over him. When he died, his son Al-Habab called him to his funeral, and he asked him about his name. He said: 'You are Abdullah, son of Abdullah; Al-Habab is the name of a devil.' When he intended to pray over him, Umar said to him: 'Will you pray over the enemy of Allah?' Then it was revealed, and it is said that he intended to pray over him, but Jibril pulled him by his garment and said: "And do not pray over any of them who dies forever, and do not stand by their graves." If you say: 'How could he honor the hypocrite and shroud him in his shirt?' I say: 'That was a reward for him for a previous deed.' This is because Al-Abbas, may Allah be pleased with him, the uncle of the Messenger of Allah, blessings and peace be upon him, when he was captured at Badr, they did not find a shirt for him, and he was a tall man. Abdullah clothed him with his shirt. It was narrated by Al-Bukhari from the narration of Amr ibn Dinār who heard Jabir say: 'When the day of Badr came, the captives were brought forth, and Al-Abbas was brought forth, and he had no garment on. The Prophet, blessings and peace be upon him, looked for a shirt and found the shirt of Abdullah ibn Ubayy that was suitable for him, so the Prophet, blessings and peace be upon him, clothed him with it. Therefore, the Prophet, blessings and peace be upon him, took off the shirt that he had clothed him with. Ibn 'Atabah said that he had a favor with the Prophet, blessings and peace be upon him, so he wished to reward him. Al-Hakim narrated it in the Mustadrak from the hadith of Jabir and included the last statement.

No, indeed I have in the Messenger of Allah a good example. [It was narrated by Al-Wafdi in Al-Maghazi: Jabir ibn Salim narrated from Safwan ibn 'Uthman who said, "On the day of Hudaybiyyah, Quraysh sent messages to Abdullah ibn Ubayy: If you wish to enter and perform Tawaf, then do so. His son was sitting with him. His son said to him: O my father, remember Allah that you perform Tawaf around the House before the Messenger of Allah blessings and peace be upon him. But Ibn Ubayy refused and said: I will not perform Tawaf until the Messenger of Allah blessings and peace be upon him performs Tawaf. The Messenger of Allah blessings and peace be upon him was informed of his words and he was pleased." ] So the Messenger of Allah blessings and peace be upon him thanked him for that, and in response to his request, for he, peace be upon him, did not turn away a questioner. He adhered to the causes of nobility and acted according to the customs of the honorable. Out of respect for his son, the righteous man, it has been narrated that he said to him: I ask you to wrap me in some of your shirts, and to stand by his grave, so that the enemies do not gloat over him. [I did not find it. The origin of his son's question is in the authentic narrations as previously mentioned.] And knowing that wrapping him in his shirt would not benefit him due to his disbelief, there is no difference between him and others in terms of shrouds. And to dress him in it is a kindness to others. It has been narrated that he was asked: Why did you direct your shirt to him while he is a disbeliever? He said: "My shirt will not avail him against Allah at all, and I hope in Allah that many will enter Islam because of this reason." [I have not seen it like this, and its origin was narrated by Al-Tabari from the narration of Ma'mar from Qatadah who said: It was mentioned to us that the Prophet blessings and peace be upon him spoke to him about that. He said: And what will my shirt avail him against Allah? And I hope that a thousand from his people will embrace Islam because of it.] It is narrated that a thousand from Al-Khazraj embraced Islam when they saw him seeking healing with the garment of the Messenger of Allah blessings and peace be upon him. [I have not seen it like this except in the mursal narration of Qatadah that preceded it.] Likewise, his supplication for mercy and seeking forgiveness was for the purpose of inviting to compassion and empathy. For when they saw him supplicating for one who outwardly professes faith while inwardly being contrary, it encouraged the Muslim to be compassionate towards one whose heart agrees with his tongue and he sees it as a duty upon him. If you say: How was it permissible to pray for him? I say: There was no prior prohibition against praying for them, and they were treated like Muslims due to their apparent faith, because of the benefit in that. Ibn Abbas may Allah be pleased with him said: I do not know what this prayer is, except that I know that the Messenger of Allah blessings and peace be upon him does not deceive. [It was narrated by Said ibn Dawud in his Tafsir through his chain. He said: Hajjaj narrated from Ibn Jurayj who informed me that Al-Hakam ibn Aban heard 'Ikrimah from Abbas who said: "When Abdullah ibn Ubayy fell ill with the illness in which he died, he said to the Prophet blessings and peace be upon him: Bestow upon me and wrap me in your shirt and pray for me. So he wrapped him in his shirt and prayed for him. Ibn Abbas said: By Allah, I do not know what this prayer was: Allah knows best, and no one has ever deceived Muhammad." ] Dying is a description of someone. And it was said: He died, and they died in the past tense - while the meaning is in the future - on the condition of being and existence, for it is certainly existent. Indeed, they have disbelieved is a justification for the prohibition, and his saying: And do not let their deeds amaze you is repeated because the renewed revelation has a matter in affirming what was revealed for it and emphasizing it. It is intended that it be on the mind of the addressee, so he does not forget it nor overlook it, and that he believes that acting upon it is important and requires special attention to it, especially if there is a delay between the two revelations, as it resembles something that concerns its owner, so he returns to it during his speech and seeks it out. This meaning was repeated due to its strength regarding what should be warned against.