Cremation where Muslim burial is opposed

حرق الميت في بلد يعترض على الدفن

A question about cremation where Muslim burial is opposed, in which Jordan's General Iftaa Department answered that cremating a corpse is forbidden because it degrades the dead and violates their dignity, and that a way must be found to bury the dead according to the Shari'a, even by moving the body to another area. The Department answered that Islam honours the human being alive and dead, including by washing, shrouding, praying over and burying the dead, citing Surat al-Isra' 17:70 and a hadith narrated by Abu Dawud in his Sunan whose meaning is that breaking a dead person's bone is like breaking it while alive. It said burning the corpse is forbidden because it harms, demeans and degrades the dead and erases the features of the body, noting that jurists disallowed carrying out retaliation in a way that ruins the body, and quoting al-Juwayni in Nihayat al-Matlab (16/147) that some Shafi'is disallowed retaliation by poison to protect the corpse, since the body of the dead is inviolable. It concluded that a way must be found to bury the dead in accordance with the Shari'a, even if that requires moving the body to another area where burial is possible.

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A question about cremation where Muslim burial is opposed, in which Jordan's General Iftaa Department answered that cremating a corpse is forbidden because it degrades the dead and violates their dignity, and that a way must be found to bury the dead according to the Shari'a, even by moving the body to another area. 1

The question

Muslims living in a foreign country where the dead are cremated, and where some local residents object to Muslim burials, asked whether cremation is forbidden if they are forced into it. 1

The answer

The Department answered that Islam honours the human being alive and dead, including by washing, shrouding, praying over and burying the dead, citing Surat al-Isra' 17:70 and a hadith narrated by Abu Dawud in his Sunan whose meaning is that breaking a dead person's bone is like breaking it while alive. 1 It said burning the corpse is forbidden because it harms, demeans and degrades the dead and erases the features of the body, noting that jurists disallowed carrying out retaliation in a way that ruins the body, and quoting al-Juwayni in Nihayat al-Matlab (16/147) that some Shafi'is disallowed retaliation by poison to protect the corpse, since the body of the dead is inviolable. 1 It concluded that a way must be found to bury the dead in accordance with the Shari'a, even if that requires moving the body to another area where burial is possible. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 4482, dated 15 June 2026. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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The dead person (mayyit) and the rules of the funeral

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Moving a deceased person's remains to a family cemetery· Muslim workers building a Christian cemetery· The dead person (mayyit) and the rules of the funeral

Sources

  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 4482

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islam.museum contributors. “Cremation where Muslim burial is opposed”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-cremation-where-muslim-burial-is-opposed/. CC BY-SA 4.0. Last updated 2026-11-02.

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Moving a deceased person's remains to a family cemetery

A question about moving a deceased person's remains to a family cemetery, in which Jordan's General Iftaa Department answered that a grave may not be opened and the remains moved while the deceased's bones remain in it, and that difficulty of visiting is not a necessity that permits exhumation, since one can pray for the deceased from afar and visit at longer intervals. The Department answered that the deceased has sanctity and dignity, citing Surat al-Isra' 17:70, and that graves may not be opened or removed while the bones of the dead remain in them; bones decay only after hundreds of years, as observed in the country. It cited, as evidence that the dead have the same sanctity as the living, a hadith narrated by Abu Dawud whose meaning is that breaking a dead person's bone is like breaking it while he is alive, and a hadith narrated by Muslim whose meaning is that sitting on an ember that burns through one's clothes to the skin is better than sitting on a grave; part of the deceased's dignity is that his grave not be opened or his sanctity violated. It said the place where a person is buried counts as an endowment for him, and burial in a public cemetery is better so that more people pray for and visit the dead; since he was buried in a private cemetery, there is no need or necessity to move him near his family so they can visit and pray for him, since prayer can be made from afar, and visits can be made at longer intervals if they are difficult. It concluded that the grave may not be opened unless the remains have fully decayed.