The tragic helicopter accident on Wednesday, August 6, 2025, which claimed the lives of senior Ghanaian officials, has shaken the nation. Among the victims were two distinguished Muslim statesmen — Alhaji Dr Mohammed Murtala Ibrahim, Minister of Environment, Science and Technology, and Alhaji Muniru Mohammed, Acting Deputy National Security Co-ordinator.
It is believed that the incident occurred mid-air, with the helicopter exploding and crashing into a forest area. All passengers were burnt beyond recognition. This has necessitated a government-ordered forensic investigation to identify each victim accurately. The process involves transporting remains to South Africa for DNA testing — a procedure expected to take several days, beyond the Islamic prescription for burial within three days.
Understandably, the Muslim community has called for an immediate burial in line with Shari’ah, while the state insists on correct identification to avoid burial errors, as the victims include both Muslims and non-Muslims.
Shari’ah on prompt
burial
Islam urges the swift burial of the deceased. The Prophet Muhammad (peace be upon him) said:
“Hasten the funeral…” (Sahih al-Bukhari, Hadith 1315; Sahih Muslim, Hadith 944).
However, the Qur’an permits flexibility in hardship: “Allah intends for you ease and does not intend for you hardship.” (Qur’an 2:185). In cases of necessity (darurah), delay is permissible to uphold greater obligations.
The need for accurate
identification
Mixing Muslim and non-Muslim remains poses serious religious and legal consequences. A Muslim buried without Janazah loses a religious right; a non-Muslim buried according to Islamic rites is also impermissible. The Qur’an commands: “Do not mix truth with falsehood…” (Qur’an 2:42). This establishes the necessity of accurate identification before burial.
Juristic principles
applied
The Qur’an and the Sunnah on Prompt Burial
Islam strongly emphasizes the speedy burial of the deceased. The Prophet Muhammad (peace be upon him) said: “Hasten the funeral; if it is a good person, you are sending it forth to good; and if it is otherwise, you are putting off an evil from your necks.” (Sahih al-Bukhari, Hadith 1315; Sahih Muslim, Hadith 944).
This tradition reflects respect and dignity due to the deceased, as well as the spiritual and psychological benefit to the bereaved family.
However, Islamic law also recognises necessity (darurah) as a legitimate reason for delaying burial. The Qur’an says: “Allah intends for you ease and does not intend for you hardship.”
(Qur’an 2:185).
When necessary to protect rights, fulfil obligations, or prevent greater harm, the urgency of burial can be temporarily set aside.
The necessity of correct
identification
In this case, the presence of both Muslim and non-Muslim passengers makes it a legal and religious obligation to identify the remains correctly before burial. Incorrect identification could lead to:
• A non-Muslim being buried according to Islamic rites, which is impermissible.
• A Muslim being buried without the Janazah prayer, which violates his rights under Shari’ah.
The Qur’an commands justice and truth in all matters:
“And do not mix the truth with falsehood or conceal the truth while you know [it].”(Qur’an 2:42). This truth-finding obligation justifies the government’s decision to use forensic methods, even if it delays burial.
Application of
Secondary Sources of
Islamic Law
a. Ijma (Consensus)
Classical and contemporary scholars agree that delaying burial is permissible if required to ascertain the deceased’s identity, investigate causes of death, or secure the rights of others. The case of mass disasters in the Muslim world has established a precedent for using modern identification techniques.
b. Qiyas (Analogy)
We can analogise this situation with cases of qisas (retribution) where bodies are kept temporarily for legal examination to establish truth. In both cases, the delay serves justice and public order, which the Shari’ah seeks to preserve.
c. Maslaha (Public
Interest)
Here, public interest requires accurate identification to avoid religious errors, legal disputes, and distress to families. This aligns with the Shari’ah objective of protecting deen (faith), nafs (life), and nasl (lineage).
d. Istishab (Presumption
of Continuity)
Until proven otherwise, each set of remains must be presumed unidentified. This presumption justifies the continuation of forensic investigation before proceeding with burial.
e. Istihsaan (Juristic Preference)
In balancing the harm of delayed burial against the harm of mistaken burial rites, juristic preference would favour temporary delay for correct identification, as it upholds greater religious and legal obligations.
4. Islamic Ruling in
This Case
Based on the Qur’an, Sunnah, and the above juristic tools, the ruling is:
• It is permissible to delay the burial of the Muslim deceased in this helicopter incident until forensic identification is completed.
• The delay should be limited to the minimum necessary time.
• Once identified, the Muslim deceased must be buried immediately according to Islamic rites, without any further delay.
This ruling protects the dignity of the deceased, ensures compliance with Shari’ah, and fulfils the state’s responsibility to its citizens.
Conclusion
The Shari’ah is not rigid in extraordinary circumstances; it balances compassion with justice. The exceptional nature of this tragedy justifies temporary delay to protect the rights of the deceased.
The lives and legacies of Alhaji Dr Mohammed Murtala Ibrahim and Alhaji Muniru Mohammed will forever be remembered with respect and gratitude. May Allah grant them Jannatul Firdaus and comfort their families.
Inna lillahi wa inna ilayhi raaji-uun.
(Indeed we belong to Allah, and unto Him shall we return)
BY IMAM ALHAJI SAEED ABDULAI KPONE KATAMANSO METROPOLITAN CHIEF IMAM