By Haroon-Ishola Balogun

In contemporary times, the question of relocating a deceased’s body across borders for burial has gained significant attention, often fueled by considerations of honour, familial wishes, or social prestige.

Such practices occasionally involve transporting bodies abroad, sometimes over long distances, to fulfil personal or cultural desires. A prominent case for interrogation is that of the late Aminu Dantata, (May Allah forgive his sins and grant him Aljanah Firdaus, Amin) a notable Nigerian billionaire and philanthropist, whose remains were  moved to Madinah, possibly motivated by his personal preferences to be buried in the location where the Prophet of Islam is buried.

While respecting the wishes of the deceased is a fundamental principle in Islam, it is equally vital to examine such practices against the teachings and example of the Prophet Muhammad (SAW) and the historical Islamic jurisprudence. Islam emphasises dignity, respect for the human body, and prudence in funeral rites, often discouraging unnecessary transportation of corpses unless justified by strong Shari’a (Islamic legal) reasons. I only intend to explore why, based on prophetic tradition and scholarly consensus, relocating a dead body abroad for burial contradicts the Sunnah and customary practice of the Prophet, and to reflect on the implications demonstrated through Aminu Dantata’s case.

The Prophetic Model: Burial in the Land of Death

The foundation of Islamic burial practice stems from the example of Prophet Muhammad (s.a.w). The Prophet (s.a.w) actively opposed the transportation of the dead bodies over long distances. There is no authentic report that indicates the Prophet (s.a.w) ever transferred a body from one place to another for purposes such as honoring the deceased or fulfilling personal wishes. Instead, he explicitly instructed that the dead should be buried as soon as possible in the locality where they passed away.

The Prophet (s.a.w) emphasized quick burial; he instructed his companions, “Hasten the funeral, for if he (the deceased) was righteous, then goodness (in the form of hastening burial) is better for him. But if he was otherwise, then the evil (of delay) is lessened” (Sunan Abu Dawood). This hadith underscores the importance of swift burial and discourages unnecessary delays or movements.

Furthermore, the companions of the Prophet (s.a.w) and the rightly guided Caliphs, during their reign, adhered strictly to the practice of burying the deceased in the land of death without transporting their bodies to far-off locations. In modern days, the act is gaining acceptance even agsint the legal resons offered by scholars and Sharia—such as the danger of grave desecration, enemy threat, or natural calamities like flooding that threaten the integrity of the grave.

Historical and Jurisprudential Precedents

Islamic history offers clear examples supporting this principle. For instance, a group of scholars argues that Sa’ad bin Waqqas and Sa’eed bin Zaid (RA) both died in al-A’qeeq, ten miles away from Madinah, and were transported to Madinah for burial. This is reported by Imam Malik in his hadith book Muwatta. Yes, this incident is frequently cited in Islamic jurisprudence to justify transportation, but scholars clarify it was a special case, involving strong contextual factors. The minority of Jurists who have permitted transportation of corpse from one place to another have allowed it only under stringent conditions, they have maintained it must be done for genuine Shara’i’ reasons. They have also stipulated that transportation is permitted only if in the process the essence, construction, composition and nature of the body is not changed. Honoring the dead body and its dignified burial is a fundamental Islamic obligation and in no way or form is permitted any harm, disrespect or damage to the natural composition and construction of the body before burial.

In the case of Aminu Dantata, or similar high-profile individuals, the decision to move the body must be weighed precisely against these principles. Was the transportation justified by a legal necessity, or was it driven by personal preference or social prestige? If the latter, then it suggests a deviation from the prophetic and traditional Islamic model.

Even in carrying out the wish of the deceased, it should have been done with all urgency, given that Dubai to Madinah is about 2hours 40minutes.

Late Alhaji Aminu Dantata was said to have died in Abu Dhabi, UAE on Friday, June 28 and was buried in Al-Baqqiya, Madinah, Saudi Arabia on Monday, July 1, 2025.

Ethical and Practical Considerations

Beyond the religious stance, practical issues also underscore the disapproval of moving bodies abroad. Embalming, which is a prerequisite for international shipment, especially from places like Dubai to other countries, involves invasive procedures like arterial embalming. This process alters the natural state and composition of the body and is generally viewed as incompatible with Islamic practices which advocate for a natural burial.

Islamic law emphasizes that the deceased must be treated with dignity and respect, and embalming can be seen as a violation of the human body’s sanctity. The Prophet (s.a.w) and his companions did not engage in such procedures; instead, they believed in quick burial without unnecessary delay or alteration.

Furthermore, the Islamic jurisprudence promotes the concept of adab (decorum) in dealing with death. The Prophet (s.a.w) stated in authentic hadiths: “Hasten the funeral and delay the funeral procession from the grave” (Sunan Abu Dawood). This highlights the importance of promptness and avoiding the delay or unnecessary movements that can diminish the dignity of the deceased.

The Argument for Respecting the Deceased’s Will

Some argue that honouring the wishes of the deceased should override other considerations. In Islam, however, fulfilling the will is subject to Shari’a conditions; particularly if the will involves actions that contradict Islamic principles or cause harm to the body. If the deceased explicitly requested to be buried abroad, it must not involve deviation from Islamic manners of burial, such as heavy embalming. Instead, it is preferable to honor the wished location if possible with all urgency it deserves, while maintaining the Islamic ethical standards of respect and dignity. This approach preserves the integrity of Islamic burial practice and discourages actions that might lead to desecration or disrespect.

Conclusion: Upholding the Sunnah and Islamic Ethic in funeral practices

Islamic teachings provide clear guidance on the treatment of the dead, emphasizing dignity, respect, and adherence to the Sunnah of the Prophet (s.a.w). Moving corpses abroad for burial, contravenes these teachings, which advocate for quick burial in the land of death and discourage unnecessary transportation that could violate the natural state of the body or diminish its dignity.

While honoring the will of the deceased is important, it is subordinate to the principles of Islamic law, hence the need for caution and adherence to Islamic jurisprudence by all Muslims irrespective of class or social standing.  Emphasizing that respecting the traditions of the Prophet (s.a.w)) and maintaining the sanctity of the corpse must take precedence above all matters.

It is incumbent upon Muslims and their families to prioritize the guidelines laid out by the Prophet (s.a.w) and the consensus of scholars, ensuring that our handling of the deceased remains in accordance with Islamic ethics. In doing so, we uphold the dignity of the deceased, honor the teachings of Islam, and preserve the integrity of our funeral rites for generations to come. Allah knows best.