a gentile. What benefit, then, is there in stating this? The case of al-Najāshī and his companions was different: they outwardly adhered to many Christian practices, so their situation could be unclear.

For this reason, accounts of the occasion of this verse’s revelation mention that when al-Najāshī died, the Prophet, peace and blessings be upon him, offered the funeral prayer for him. Someone said: “Are you praying for this Christian foreigner while he is in his own land?” This verse was then revealed. This is reported from Jābir, Anas ibn Mālik, and Ibn ʿAbbās, who were among the Companions who participated in the funeral prayer for al-Najāshī. This differs from the case of Ibn Salām and Salmān al-Fārisī: had the Prophet offered the funeral prayer for either of them, no one would have objected.

This helps show that among those who outwardly profess Islam are hypocrites for whom the funeral prayer must not be offered, as was revealed concerning Ibn Ubayy and others like him. Conversely, someone living in a land of disbelief may be a believer for whom the funeral prayer is offered, as in the case of al-Najāshī.

A similar passage occurs when Allah Most High mentions the People of the Book, saying:

“If the People of the Book had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.”

“They will cause you no more than annoyance. If they fight you, they will turn their backs and flee; then they will receive no help.”

“Humiliation has been laid upon them wherever they are found, except under a covenant from Allah and a covenant from people. They have incurred Allah’s anger, and destitution has been laid upon them. That is because they used to reject Allah’s signs and kill the prophets without right. That is because they disobeyed and continually transgressed.”