Da'eef (weak) hadeeths, Dought & clear, - * Eating Twice a Day is Extra vagance: Un authentic Hadeeth

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Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) saw that I had eaten twice in one day and he said: “O ‘Aishah, do you want to have nothing to worry about except your stomach? Eating twice a day is extravagance and Allah does not love those who are extravagant.”
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Praise be to Allah
This hadeeth was narrated by al-Bayhaqi in Shu‘ab al-Eeman (7/441). He said: Abu ‘Abd al-Rahman al-Sulami told us: Muhammad ibn Ahmad ibn Hamdan narrated to us: Ahmad ibn Muhammad ibn ‘Ubaydah narrated to us: Yahya ibn ‘Uthman al-Masri narrated to us: my father narrated to me: from Ibn Luhay‘ah, from Abu’l-Aswad, from ‘Urwah, from ‘Aishah (may Allah be pleased with her) – and he quoted it. This isnad (chain of narrators) is da‘eef (weak).
Abu ‘Abd al-Rahman al-Sulami’s name was Muhammad ibn al-Husayn, the author of the book Tabaqat al-Soofiyyah (d. 412 AH). Al-Hafiz al-Thahabi said concerning him: They criticized him and he is not reliable. See Mizan al-I‘tidal, 3/532.
‘Abd-Allah ibn Luhay‘ah is da‘eef (weak) in terms of his memory too.
Hence Imam al-Bayhaqi said, after narrating this report: There is some weakness in it. End quote.
Al-Munthiri (may Allah have mercy on him) said: Its isnad includes Ibn Lunhay‘ah. End quote.
Al-Targheeb wa’l-Tarheeb, 3/101
Al-Shaykh al-Albani (may Allah have mercy on hm) said: It is mawdoo‘ (fabricated). End quote.
Al-Silsilah al-Da‘eefah, 257.
We have previously quoted a number of saheeh hadeeths (authentic narrations) which condemn extravagance in food. You can see them in the answer to question no. 102374. There is nothing in them to suggest that eating twice in one day is criticized.
To sum up: eating twice in one day is something that is permissible and allowed. It is one of the well-known customs of the Arabs. They used to eat two meals in a day, al-ghada’ and al-‘asha’ (morning and afternoon/evening meals). If a person did not do this, it was only because he was poor; it was not because eating twice in one day is a kind of extravagance.
It was narrated that ‘Aishah (may Allah be pleased with her) said: “The family of Muhammad (peace and blessings of Allah be upon him) did not eat two meals in one day but one of them was dates.
Narrated by al-Bukhari, 6455.
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said:
This indicates that sometimes they could not find anything but one meal in a day, and if they did find two meals, one of them would be dates.
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Salat al-Tasbeeh

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Brother, I wanted to know the status and ruling on "Salat-al-Tasbeeh" as reference is givento it from Abu’Dawood and Tirimdhi, but without the hadeeth (narration) number and it says, "Our Beloved Prophet Muhammed (peace and blessings of Allah be upon him) said to his uncle (father’s brother) Sayyiduna ‘Abbas (may Allah be pleased with him), Oh uncle shall I not give you, shall I not grant you, shall I not award you, shall I not do mercy on you; when you do 10 things Allah will forgive your sins, of the future and of the past, new and old, those you have forgotten and those you did knowingly, big and small, hidden and revealed. Then he (peace and blessing of Allah be upon him) taught him the way to pray Salat al Tasbeeh and then said if you can pray this salah once a day, if you cannot pray once a day then every Friday, and even if this is not possible then once a month, and even if this is not possible then once a year, and even if this is not possible then at least once in a lifetime (Abu’Dawood and Tirimdhi) and it said that this phrase “Subhan Allahi Wal Hamdulillahi Wa La ilaha illal Lahu Wallahu Akbar " should be recited in different steps in Salah to make it to a count of 300. What is the ruling on this and is this from an authentic source?
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Praise be to Allah.
The scholars (may Allah have mercy on them) differed as to whether Salat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).
1. Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/438):
With regard to Salat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh (authentic) about it, and he waved his hand as if dismissing it. End quote.
2. Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
Al-Qadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salat al-Tasbeeh is mustahabb (desirable), because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (peace and blessings of Allah be upon him) concerning Salat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salat al-Tasbeeh. End quote.
3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fatawa (11/579):
The best of the reports narrated about these prayers is the hadeeth about Salat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
4. Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fatawa Ibn ‘Uthaymeen (14/327):
What seems more likely to be correct in my opinion is that Salat al-Tasbeeh is not sunnah (from the prophetic teachings), and that the hadeeth about it is da‘eef. This is for several reasons:
(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
(iii) None of the imams regarded it as mustahabb.
(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the nafl (voluntary) acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah (blessing) for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts.
And Allah knows best.

Plural marriage and fair treatment of co-wives, Dought & clear, - * Giving a gift to the wife who gives birth and not to the other wife

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A man has two wives, and it is the custom among us that when one of them gives birth, he should give her a gift after she finishes her nifaas (post-partum bleeding). Does he have to give a gift to both wives when one of the gives birth, or can he give a gift only to the one who has given birth? - Praise be to Allaah. The basic principle is that he does not have to give a gift to the wife who has not given birth; if she later gives birth, he does not have to give a gift to the other wife. Fairness means that he should give them gifts of equal value, i.e., if he gives the first wife one hundred when she gives birth, he should give his other wife one hundred when she gives birth. He does not have to give her anything before she gives birth, but if he is afraid that problems may arise, and he wants to give a gift to both wives each time one of them gives birth in order to avoid problems, then this is fine and is regarded as kind treatment in the interests of harmony. And Allaah knows best. Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 59/200