Delaying the burial of the deceased for the sake of praying over him
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The questioner:
And I said, you prayed during the strikes after the 'Isha' prayer, and we hastened to confirm our prayer and your father's prayer in the Fajr prayer. It was upon 'Ali that he said some of the confirmation of the prayer over him in the prayer of pressure, and it would be for the prayer over him, as it would be were it not for that situation.
The Shaykh:
The preferred default is to hasten to prepare the deceased and bury him; this is the default. It is not delayed unless there is a stronger benefit, such as the presence of people who will pray over him, or relatives who are absent and will attend to pray over him. If it is for the presence of a larger number to pray over him, the more people who pray, the more likely the acceptance of the supplication and intercession. If there is a benefit for the deceased due to the large attendance and the many people of virtue who pray over him, or if the people are spreading the news of his death and preparing to pray over him, then if you hasten to prepare and bury him, this deprives his brothers of praying over him. If the delay is for a benefit, then it is permissible.
On the condition that there is no harm to the deceased. If there is harm to the deceased, then one must hasten to bury him, as if he is decomposing or falling apart, or if harm befalls him, then one must hasten to bury him. It is permissible to delay him if two conditions are met: the first condition is that there is a benefit for the deceased, such as a large number of worshippers and the people learning of his death, and the second condition is that there is no harm to him from the delay. Yes.
The questioner:
What is the matter?
The Shaykh:
Because some deceased cannot bear the delay. Yes.
And I said, you prayed during the strikes after the 'Isha' prayer, and we hastened to confirm our prayer and your father's prayer in the Fajr prayer. It was upon 'Ali that he said some of the confirmation of the prayer over him in the prayer of pressure, and it would be for the prayer over him, as it would be were it not for that situation.
The Shaykh:
The preferred default is to hasten to prepare the deceased and bury him; this is the default. It is not delayed unless there is a stronger benefit, such as the presence of people who will pray over him, or relatives who are absent and will attend to pray over him. If it is for the presence of a larger number to pray over him, the more people who pray, the more likely the acceptance of the supplication and intercession. If there is a benefit for the deceased due to the large attendance and the many people of virtue who pray over him, or if the people are spreading the news of his death and preparing to pray over him, then if you hasten to prepare and bury him, this deprives his brothers of praying over him. If the delay is for a benefit, then it is permissible.
On the condition that there is no harm to the deceased. If there is harm to the deceased, then one must hasten to bury him, as if he is decomposing or falling apart, or if harm befalls him, then one must hasten to bury him. It is permissible to delay him if two conditions are met: the first condition is that there is a benefit for the deceased, such as a large number of worshippers and the people learning of his death, and the second condition is that there is no harm to him from the delay. Yes.
The questioner:
What is the matter?
The Shaykh:
Because some deceased cannot bear the delay. Yes.
Source
شرح بلوغ المرام من أدلة الأحكام [ صالح الفوزان ]، بداية من كتاب الجنائز — islamhouse.com (58:00)
The Arabic text is a machine transcription of the audio recording.