Fathwa - Some jurists recommend stuffing the deceased holes with cotton

Question
Why is cotton placed in the mouth and the nose of the deceased?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Some jurists recommended stuffing the deceased's holes withcotton so
as to block the inner liquids and odors. Moreover, they recommended
putting perfumes and camphor on the cotton.
Such recommendation was narrated on the authority of some righteous
predecessors;Al-Hasansaid: "It is recommended to stuff the anus, ears
and nose of the deceased."Ibn Seereen, may Allaah havemercy upon him,
also narrated that: "It is recommended to stuff the anus, mouth and
nose of the deceased with cotton." ]Ibn Abi Shaybah[
However, there is no evidence supporting this view. Therefore, this
should not be applied unless there is fear that something will leak
from the body of the deceased; so as to ward off the harm.
The Hanbali scholar,Al-Buhooti, may Allaah have mercy upon him, said:
"If there is fear that some blood may come out of his facial
apertureslike the mouth and nose, there is nothing wrong with stuffing
them with cotton to ward off the harm."
Allaah Knows best.

Fathwa - Paying condolences; the wisdom and the permissible period

Question
Is there any evidence in the Quran or Sunnah confining the
condolenceperiod to three days or is it just a habit?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
We do not know any evidence from the Quran or Sunnah that determine
the period of offering condolences. However, the majority of scholars
confined it to three days. However,Sufyaan Ath-Thawriand ImaamAbu
Haneefahchose the opinion to not offer condolence after the burial.
The scholars concluded this ruling from the Hadeeth "It is not
permissible for a woman who believes in Allaah and the Last Day to
mourn for any deceased person for more than three days except for her
husband; she must mourn for him for four months and ten
)days(."]Al-Bukhaari and Muslim[
They disliked offering condolence for more than three days unless
hewas not present. Hence, the wisdom behind offering condolence is to
cause the heart of the afflicted one to be tranquil. It most likely
becomes tranquil after three days of the affliction. Therefore, it is
not recommended to renew his grief.
However, if the one who offers the condolence or the afflicted one did
not meet, it is permissible to offer the condolence whenever they meet
as there are other benefits like supplicating for him that is
permissible in all times. Among the scholars who adopted this
opinion:An-Nawawiin his bookAl-Muhaththab,An-Nafraawiin his
bookAl-Fawaakih Ad-DawaaniandIbn Muflihin his bookAl-Furoo'.
Some jurists did not set any limit to the period of offering
condolence.Ibn Muflihin his book Al-Furoo' ascribed this opinion to
some Hanbali scholars, andAn-Nawawinarrated that it is an opinion of
Al-Juwayni according to the Shaafi'i doctrine.
Allaah Knows best.

The ruling of celebrating the Prophet's Birthday

The year of his noble birth
According to the most correct opinion of the scholars, the Prophetwas
born in the city of Makkah in the year of the Elephant )in the year
571or 570CE(, in the month of Rabee' Al-Awwal.
The day of his birth
There is an agreement amongst the scholars that the Prophetwas born on
Monday, since hewas asked about fasting on a Monday, and he said:"On
that dayI was born and on that day Revelation descended upon
me."]Muslim and Ahmad[
However, as regards the exact date of his birth, then the scholars
have differed about this. Despite the common belief among people that
hewas born on the 12th of Rabee' Al-Awwal, yet the only substantiated
fact regarding this date is that it is hisdeath date.
Imaam an-Nawawee )d.676H( –- said:"There is an agreement that he was
born on Monday in the month of Rabee' Al-Awwal. There is a difference
of opinion whether this day was the2nd, 8th, 10th or 12th day of the
month - and these are the four most well-known opinions concerning
this."
Events at the time of his birth
Certain miraculous events are reported to have occurred at the time
that the Prophetwas born. However, most of them are not authentically
related, rather they are weak or fabricated and therefore cannot be
relied upon as decisive proof; such as the narration which relates
that some of the galleries of Kisraa's)the Persian King's( palace
broke-up and collapsed, that the sacred-fire of the Magians died-out
and that some of the churches on Lake Saawah )in Syria( collapsed and
sank down.
However, it is authentically related that the Prophetsaid."I am a
result of the supplication of my father Ibraaheem and the glad-tidings
brought by 'Eesaa 'may Allaah exalt their mention. And my mother -
when she bore me - saw that a light shone out from her, which lit up
the palacesin Syria .. "]Al-Haakim[
Celebrating the day of his birth
Imaam al-Faakihaani )d.734H( –-said:"Celebrating his birthday has no
basis in the Book)Quran( nor the Sunnah, nor is theaction recorded
from any one of the scholars of this Ummah; those who are taken as
examplesto be followed and who cling to the narrations. Rather it is a
Bid'ah )innovation(, which was introduced by the Battaaloon )a
deviated sect from the Faatimids(.
As regards to the origins of this newly-invented celebration, then
some of the research scholars have stated that the first person to
innovate this practice was 'Umar ibn Muhammad al-Mulaa inthe city of
Mawsil in Iraq, during the fourth century, as is mentioned by the
Imaam Abu Shaamah )d.665H(.
He was followed in this by the likes of Abul-Khattaab 'Umar ibn
Dihyaa: "who was employed in the west, then travelled to Syria, then
he travelled to the city of Irbil in 'Iraaq, during the fourth
century, where he found its king Mudhaffar Ad-Deen ibn Zayn Ad-Deen
showing a keen interest in the Milaad )birthday( of the Prophet. So he
composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer;
so he recited this to the king who then rewarded him with one
thousanddeenaars."
Imaam Maalik )d.179H( –- said: 'Whosoever introduces into Islam an
innovation, and holds it to be something good, has indeed alleged that
Muhammadhas betrayed his message. Read the saying of Allaah - the Most
Blessed, the Most High)which means(:"…This day I have perfected for
you your religion and completed My favor upon youand have approved for
you Islam as religion…"]Quran 5:3[ So that which was not part of the
religion at that time, cannot be part of the religion today. And the
last part of this Ummah cannot be rectified, except by that which
rectified its first part."
Thus, had the practice of celebrating the birthday of the Prophetbeen
something praiseworthy then, the Salaf )the Pious Predecessors( -all -
would have instituted it. For they were the ones having a greater love
and honor for Allaah's Messengerand a greater zeal for doing good.
Indeed, the most perfect expression of love and honor for him is by
following him, obeying him, carrying out his commands, upholding and
reviving his Sunnah )guidance and example( - both inwardly and
outwardly - and in spreading his message and striving in this, with
the heart, the hand and the tongue. Such was the path of the
Companions and those who followed them in goodness )i.e. beliefs and
actions(."

Prophet Muhammad's manners and disposition

Allaah Says )what means(:"By the grace of Allaah, you are gentle
towards the people; if you had been stern and ill-tempered, they would
have dispersed from round about you"]Quran, 3: 159[
About himself the prophetsaid:"Allaah has sent me as an apostle so
that I may demonstrate perfection of character, refinement of
mannersand loftiness of deportment."]Maalik and Ahmad[
By nature hewas gentle and kind hearted, always inclined to be
gracious and to overlook the faults of others. Politeness and
courtesy, compassion and tenderness, simplicity and humility, sympathy
and sincerity were some of the keynotes of his character. In the cause
of right and justice he couldbe resolute and severe but more often
than not, his severity was tempered with generosity. Hehad charming
manners whichwon him the affection of his followers and securedtheir
devotion. Though virtual king ofArabiaand an apostle of Allaah, he
never assumed an air of superiority. Not that hehad to conceal any
such vein by practice andartifice: with fear of Allaah, sincere
humility was ingrained in his heart. Heused to say:"Iam a Prophet of
Allaah but I do not know what will be my end."]Al-Bukhaari[
In one of his sermons calculated to instill the fear of Allaah and the
dayof reckoning in the hearts of men, hesaid:"O people of Quraysh be
prepared for the hereafter, I cannot save you from the punishment of
Allaah; O Bani Abd Manaaf, I cannot save you from Allaah; O Abbaas,
son of Abdul-Mutalib, I cannot protect you either; O Faatimah,
daughter of Muhammad, even you I cannot save."]Al-Bukhaari & Muslim[
Heused to pray:"O Allaah! I am but a man. If I hurt any one in any
manner, then forgive me and do not punish me."]Ahmad[
He always received people with courtesy andshowed respect to older
people and stated:
"To honor an old man is to show glorification to Allaah."
Hewould not deny courtesy even to wicked persons. It is stated that
aperson came to his houseand asked permission foradmission. The
prophetremarked that he was not a good person but might be admitted.
Whenhe came in and while he remained in the house, he was shown full
courtesy. When he left 'Aa'ishahsaid: "You did not think well of this
man, but you treated himso well."
The prophetreplied:"He is a bad person in the sight ofAllaah who does
not behave courteously and people shun his company because of his bad
manners."]Al-Bukhaari[
Hewas always the firstto greet another and would not withdraw his hand
from a handshake till the other man withdrew his. If one wanted to say
somethingin his ears, he would not turn away till one had finished as
reported in the books of Abu Daawood and At-Tirmithi. He did not like
people to get up for him and used to say:"Let him, who likes people to
stand up in his honor, he should seek a place in hell."]Abu Daawood[.
Hewould himself, however, stand up when any dignitary came to him.
Hehad stood up to receive the wet nurse who had reared him in infancy
and had spread his own sheet for her. Hisfoster brother was given
similar treatment. Heavoided sitting at a prominent place in a
gathering, so much so that people coming in had difficulty in spotting
him and had to ask which one was the Prophet. Quite frequently uncouth
bedouins accosted himin their own gruff andimpolite manner but he
never took offence. ]Abu Daawood[
Heused to visit the poorest of ailing persons and exhorted all Muslims
to do likewise]Al-Bukhaari[. Hewould sit with the humblest of persons
saying that righteousnessalone was the criterion of one's superiority
over another. Heinvariably invited people be they slaves, servants or
the poorest believers, to partake with him of his scanty
meals.]At-Tirmithi[
Whenever hevisited a person he would first greet him and then take his
permission to enter the house. Headvised the people to follow this
etiquette and not to get annoyed if anyone declined to give
permission, for it was quite likely the person concerned was busy
otherwise and did not mean any disrespect.
There was no type of household work too low or too undignified for
him. 'Aa'ishahhas stated: "He always joined in household work and
would at times mend his clothes, repair his shoes and sweep the floor.
He would milk, tether, and feed his animals and do the household
shopping." ]Al-Bukhaari[
Hewould not hesitate to do the menial work of others, particularly of
orphans and widows]An-Nasaa'ee, Ad-Daarami[. Once when there was no
male member in the house of the companion Khabaab Ibn Al-Aratwho had
gone to the battlefield, he used to go to his house daily and milk his
cattle for the inhabitants]Ibn Saad[.