Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Hasten with the dead body (for its burial), for if it is pious, you are forwarding it to goodness, and if it is otherwise (not righteous), you are putting off an evil thing down your necks.” [Agreed upon, Al-Bukhaari no. 1315 and Muslim no. 944]
This Hadeeth contains both foundational (Usuliyyah) and subsidiary (Furu’iyyah) issues.
The statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam) “Hasten with the dead body” includes hastening the process of washing, shrouding, carrying, and burying the deceased, and all related preparations – which is why these matters are from the communal obligations or collective duties (Fard Kifayah).
However, there are exceptions to this haste if there is a preponderant benefit for delaying the process, for example, if the person dies suddenly, it is necessary to delay the funeral until it is confirmed that he has passed away and to rule out the possibility of apoplexy (unconsciousness or incapacity resulting from a cerebral hemorrhage or stroke.). It is also appropriate to delay the funeral to gather a large congregation or wait for the presence of someone who has a right over the deceased, such as a close relative.
These rulings are stipulated (justified) either for the benefit of the deceased by forwarding him to what is best for him of delight (in his grave), or for the benefit of the living by promptly distancing them from evil.
So, if hastening the funeral has been commanded, then it is even more important to hasten to clear the deceased of any debts or rights that are still due on him because he is in more need of this.
This Hadeeth emphasizes the importance of caring for one’s Muslim brother whether he is dead or alive, and it encourages hastening toward what is beneficial for him in his religious and worldly affairs.
The Hadeeth also emphasizes staying away from the causes of evil and distancing oneself from wrongdoers and criminals, especially in situations where a person might be afflicted with dealing with them.
In this Hadeeth is an affirmation of the blessing and punishment of the Barzakh (in the grave). It is well-affirmed through multiple narrations from the Prophet (Salla-Allaahu ‘alayhi wa sallam), that the Barzakh begins when the dead is placed in his grave and the burial is complete. Therefore, it is legislated in such cases to stand by the grave, supplicate for the dead, seek forgiveness for him, and ask Allaah to grant him steadfastness. [Refer to the Saheeh Hadeeth reported by Abu Dawoud (3221), Al-Hakim in his Mustadrak (1372), Al-Bayhaqi in Al-Kubra (4/56). Authenticated by Shaikh Al-Albaani in Saheeh Al-Jami’ (945), Al-Mishkaat (133), and Saheeh Abu Dawoud (2758)]
This Hadeeth is also a reminder of the causes for bliss and punishment in the Barzakh; the cause of bliss is righteousness because he (Salla-Allaahu ‘alayhi wa sallam) said: “If he is a righteous person…” ‘Righteous’ is a comprehensive term that encompasses believing in Allaah and His Messenger, and obeying Allaah and His Messenger. It includes affirming the news (that is mentioned by Allaah in the Qur’an and brought by the Messenger in the Sunnah), carrying out the commands, and abstaining from the prohibitions.
The cause of punishment in Barzakh is lack of righteousness either due to doubts in the Deen (religion), violating the prohibitions, or neglecting/abandoning some of the obligations and duties. All the detailed causes (of punishment) are mentioned in various Ahadeeth and narrations one can refer to. Therefore, Allaah (Ta’ala) says in Surat Al-Layl (92:15-16):
لَا يَصْلَاهَا إِلَّا الْأَشْقَى، الَّذِي كَذَّبَ وَتَوَلَّىٰ
“None shall enter it (i.e., Hell) except the most wretched, who denies and turns away.” – i.e., who denies the news and turns away from the command.
Bahjat Quloob al-Abrar wa Qurrat ‘Uyoon al-Akhyaar by ‘Abdur-Rahmaan As-Sa’di (Hadeeth 31)
Shaikh Ibn ‘Uthaimeen explained in “Sharh Riyadus-Saliheen” the following Ahaadeeth:
Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Hasten with the dead body (for its burial), for if it is pious, you are advancing it to goodness, and if it is otherwise, you are laying an evil off your necks.” [Agreed upon] – In the narration of Muslim, “it is a good state to which you are sending him towards.”
Abu Sa’eed Al-Khudri (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “When a funeral is ready and the men carry the deceased on their necks (shoulders); if it was pious, it will say, ‘Present me quickly’, and if it was not pious, it will say, ‘Woe to it (me), where are they taking it (me)?’ And its voice is heard by everything except mankind, and if mankind were to hear it, they would fall unconscious.” Reported by Al-Bukhaari 1Reported by Al-Bukhaari in Al-Janaa’iz (1314)
Explanation
The author mentions in his book “Riyadhus-Saliheen” under the chapter, ‘Hastening the Funeral’. Hastening the funeral includes hastening the preparation2Preparation means washing it and preparing it for prayer. of the deceased, hastening the burial procession, and hastening the burial itself. This is because when a person dies, he is either righteous or otherwise. If he is righteous, delaying his burial is creating hindrance between him and that which Allaah has prepared for him from blessings in his grave because he is transitioning from this world to something better and more excellent. When he was on the verge of death and experiencing the pangs of death, he was given glad tidings, and his soul was told, “Glad tidings to you of Allaah’s Mercy and His Pleasure.”3See Hadeeth of Ibn Maajah in Az-Zuhd (4262), and Ahmad in his Musnad (6/140) and so he is waiting for it; therefore, it is obligatory to expedite and hasten the burial. If it is delayed, it would be sort of a transgression upon him, and it is obstructing the deceased from the blessings that Allaah has prepared for him.
If the deceased is not righteous – we seek refuge in Allaah – it is not appropriate for the dead to remain among us, and we should hasten to get rid of them – and therefore, the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Hasten the funeral procession” – i.e., hasten in preparing it, hasten the funeral procession, and hasten in burying it; do not delay. “If it is pious, you are Tuqaddimoonahu (advancing/speeding it) to Khayr (good).”
Khayr: i.e., better than what he is leaving behind.
Tuqaddimoonahu: i.e., you are advancing/speeding him – May Allaah make us and you amongst them – towards Allaah’s Mercy, Blessings, and Nur (light). So advance him towards Khayr.
“(but) if it is otherwise” – i.e., not righteous, “(then,) you are laying an evil off your necks” – you are relieving yourself of it because that which has no Khayr in it, there is no Khayr in his staying back.
We understand from this Hadeeth that it is a Sunnah to hasten the Janazah and not delay it. Nowadays, when someone passes away, some people may ask to wait until their family arrives from various places, such as Europe and America. This delay may last a day or two, which is transgression against the deceased and disobedience to the command of the Prophet (Salla-Allaahu ‘alayhi wa sallam): “Hasten with the dead body (for its burial).” (Although,) if the family of the deceased arrives late, and the burial has already taken place, they can offer the funeral prayer at his grave – the scope of the matter is broad, Alhamdulillah. So why delay the burial until they (belated family) arrive? What benefit does it bring (to the deceased) except their (family) supplication and prayers for him – and this can be achieved by offering the funeral prayer at his grave. There is no justification for delaying the burial at all.
If someone argues that although the Prophet (Salla-Allaahu ‘alayhi wa sallam) passed away on Monday, he was not buried until Wednesday night, we say that is correct. For the Sahabah did not want to bury the Prophet (Salla-Allaahu ‘alayhi wa sallam) until they had appointed a successor to lead the slaves of Allaah lest the earth be devoid of a Caliph of Allaah – and therefore, once the oath of allegiance was given to Abu Bakr (Radia-Allaahu ‘anhu), they buried the Prophet (Salla-Allaahu ‘alayhi wa sallam) – this is a clear obvious justification/reason [behind delaying the burial of the Prophet (Salla-Allaahu ‘alayhi wa sallam)].
End quote from Sharh Riyadhus-Saliheen by Shaikh Ibn ‘Uthaimeen, Book: ‘Iyadat al-Mareed wa Tashye’ al-Mayyit, Chapter: Hastening the Janaazah.
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Footnotes
- 1Reported by Al-Bukhaari in Al-Janaa’iz (1314)
- 2Preparation means washing it and preparing it for prayer.
- 3See Hadeeth of Ibn Maajah in Az-Zuhd (4262), and Ahmad in his Musnad (6/140)
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