One day, as we returned from work, we saw three gallows, three black ravens, erected on the Appelplatz. Roll call. The SS surrounding us, machine guns aimed at us: the usual ritual. Three prisoners in chains – and, among them, the little pipel, the sad-eyed angel.
The SS seemed more preoccupied, more worried, than usual. To hang a child in front of thousands of onlookers was not a small matter. The head of the camp read the verdict. All eyes were on the child. He was pale, almost calm, but he was biting his lips as he stood in the shadow of the gallows.
This time, the Lagerkapo refused to act as executioner. Three SS took his place.
The three condemned prisoners together stepped onto the chairs. In unison, the nooses were placed around their necks.
“Long live liberty!” shouted the two men.
But the boy was silent.
“Where is merciful God, where is He?” someone behind me was asking.
At the signal, the three chairs were tipped over.
Total silence in the camp. On the horizon, the sun was setting.
“Caps off!” screamed the Lageralteste. His voice quivered. As for the rest of us, we were weeping.
“Cover your heads!”
Then came the march past the victims. The two men were no longer alive. Their tongues were hanging out, swollen and bluish. But the third rope was still moving: the child, too light, was still breathing…
And so he remained for more than half an hour, lingering between life and death, writhing before our eyes. And we were forced to look at him at close range. He was still alive when I passed him. His tongue was still red, his eyes not yet extinguished.
Behind me, I heard the same man asking:
“For God’s sake, where is God?”
And from within me, I heard a voice answer:
“Where is He? This is where – hanging here from this gallows…”
Night, by Elie Weisel, 1960 Chapter 4, Pages 64-65
"Many editions of Night, have a Foreword by Francois Mauriac who argues that the image of seeing God hanged in the concentration camp was alluding to the crucifixion.
More likely Wiesel was alluding to the Talmudic passage under discussion here." A Corpse Left Hanging Overnight Is a “Cursing of God”: Prof. Rabbi Marty Lockshin TheTorah.com
Paul of Tarsus, whose main Bible was some form of the Septuagint, made use of this idea as part of a complicated explanation of the theological need for the crucifixion. In his Epistle to the Galatians, he argues that no one can rely on the “works of the law” (i.e., on mitzvot) to be saved, and only Jesus’ crucifixion effects salvation:
Christ redeemed us from the curse of the law, having become a curse for us—for it is written, “Cursed be everyone who hangs on a tree” (Galatians 3:13).
In other words, by allowing himself to be crucified, Jesus absorbed God’s curse for all other people as a way of protecting humanity. Paul interprets “tree” as “cross” and “hanging” as “crucifixion.” * Syntactically speaking, for Paul, as for the Septuagint, the curse in the verse comes from God.
* See the note by Shaye J. D. Cohen in the Jewish Annotated New Testament, second edition (Oxford: Oxford University Press, 2017), p. 380, which points out that two Dead Sea Scrolls (11QSTemple and 4QpNahum) also view Deut 21:23 as a reference to crucifixion. See also J. Louis Martyn, Galatians, Anchor Bible (New York: Doubleday, 1997), p. 278, note 187: “In Qumran, Deut 21:23 was read as a reference to crucifixion as the form of punishment appropriate to an Israelite cursed by God for a heinous crime.” In medieval Jewish polemical texts, Jesus is often referred to as התלוי—the hanged (i.e., crucified) one.
See: A Corpse Left Hanging Overnight Is a “Cursing of God”: Prof. Rabbi Marty Lockshin TheTorah.com
However, in Islam starting from the time of Prophet Adam, the dead are buried on the same day they die except when the person dies at night because it is wrong to bury the dead at night in Islam.
Leaving a corpse for long before burying is another way of suffering the dead and increasing the pains of their loved ones because the more they see their loved one lying lifelessly, the more they feel bad
The teachings of Prophet Mohammed explains that there are three things we do not postpone in Islam. Asalat, najazat and almout according to hadeeth fiquiwathe page 380.
It may cause more havoc — Ustaz Akintoye Ismaeel Adewale (An Islamic Instructor, Engineer)
It is not permissible for Muslims to delay the burial in order for the maximum number of relatives to see the deceased, which is common practice among other communities.
Once death is evident, the body should be prepared and taken out of the house for prayer and burial as soon as possible. In this way, contact with the dead body is minimised, which keeps the grief and hurt of seeing the dead down to a minimum. Abu Hurayrah related that the Prophet (May Allah’s peace and blessings be upon him) said “Hasten the funeral rites” hadeeth Sahih Al-Bukhari vol.2,p.225.
See: Why Muslims hasten to bury the dead? By ADERONKE QDEYERI