General, Dought & clear, - * Is it prescribed to praise Allah after burping and to seek refuge with Him after yawning?

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I noticed that some people ask Allah for forgiveness or praise Allah after burping. Is that Sunnah or is it an innovation (bid‘ah) that should be avoided?
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Praise be to Allah
Firstly:
Burping refers to the emission of air from the stomach with a sound via the mouth when one is full.
There is nothing in the Sunnah to indicate that it is mustahabb for the Muslim, if he burps, to praise Allah or ask His forgiveness or remember Him with any dhikr. A man burped in the presence of the Prophet (blessings and peace of Allah be upon him) and he did not instruct him to say any kind of dhikr (remembering Allah, may He be exalted) after burping.
At-Tirmidhi (2478) narrated – and classed the report as hasan – that Ibn ‘Umar said: A man burped in the presence of the Prophet (blessings and peace of Allah be upon him) and he said: “Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.” It was also classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
Burping results from eating too much, and eating too much is regarded as blameworthy according to Islamic teaching.
Al-Minnaawi (may Allah have mercy on him) said: That is because the one who eats too much will drink too much, then he will sleep too much, so his body will become lazy. End quote.
At-Tayseer(1/312)
The Messenger (blessings and peace of Allah be upon him) told that man not to burp in the presence of others, because this is offensive to them and is contrary to good manners, and he encouraged that man to eat less.
But he did not encourage him to recite a particular dhikr, or instruct him to ask Allah for forgiveness or to do anything else, which indicates that reciting any dhikr after burping is not part of the Sunnah.
Secondly:
With regard to saying “al-hamdu Lillah (praise be to Allah)” after burping, it depends:
1.
If a person says that, believing that it is Sunnah and is an act of worship that will bring him closer to Allah, then this comes under the heading of innovation, because he is seeking to draw close to Allah by means of something that He did not prescribe.
2.
If he says that as a habit, without believing that it has any particular virtue, then this is not described as being either Sunnah or bid‘ah; rather it comes under the heading of permissible matters.
3.
If he says it because of an idea that is established in his mind, which is that burping results from having eaten one’s fill, which is a blessing for which Allah deserves to be praised – and by the same token, if a person yawns and remembers that this yawning comes from the Shaytaan, so he seeks refuge with Allah from him, but he does not believe that this is prescribed as a Sunnah; rather he says it because of the idea that is established in his mind,
Then in this case, it is more appropriate to say that there is nothing wrong with it.
These details concerning these three scenarios are a summary of what our Shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) told us after this question was put to him.
Ibn Muflih said:
The one who burps does not have to respond with anything. So if he says, “Al-hamdu Lillah,” it may be said to him: “Hanee’an maree’an(May the food be delightful and pleasant for you)” or “Hanna’aka Allahu wa amraak (May Allah cause you to have the delight and pleasure of the food).” This was stated inar-Ri‘aayahal-Kubraand by Ibn Tameem, and also by Ibn ‘Aqeel. And he said: We do not know of any Sunnah concerning that; rather it is a made-up custom.
End quote fromal-Aadaab ash-Shar‘iyyah(2/346)
Shaykh ‘Abd al-Muhsin al-‘Abbaad was asked: What is the ruling when one burps?
He said: There is no report to indicate anything. But if a person praises Allah in all situations, and praises Him for having eaten his fill, which is one of the blessings of Allah, may He be glorified and exalted, there is nothing wrong with that. But if he believes that this is something that is prescribed in Islam in this situation, there is nothing to indicate that as far as I know.
End quote fromSharh Sunan Abi Dawood(492/19).
Among the fatwas of the scholars, there is a fatwa on the issue of seeking refuge with Allah after yawning, which is similar to the case under discussion here.
InFataawa al-Lajnah ad-Daa’imah(2/320), in a fatwa issued by a committee under the leadership of Shaykh Ibn Baaz, it says:
Seeking refuge with Allah after yawning was not mentioned in any report at all. Rather the individual should try to suppress yawning as much as he can, but if he seeks refuge with Allah from the Shaytaan when yawning, during prayer or otherwise, there is nothing wrong with that. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: what is the ruling on seeking refuge with Allah when yawning? Is there any evidence concerning that?
He said: There is nothing wrong with it, because yawning comes from the Shaytaan. But there is no report to indicate that doing so is mustahabb. However the Prophet (blessings and peace of Allah be upon him) told us that “yawning is from the Shaytaan, so if one of you feels the urge to yawn, let him suppress it as much as he can.” According to another version, “let him place his hand over his mouth.” This indicates that it is from the Shaytaan.
If he says “A‘oodhu Billaahi min ash-Shaytaan ir-rajeem(I seek refuge with Allah from the accursed Shaytaan),” there is nothing wrong with that, but there is no report to this effect from the Prophet (blessings and peace of Allah be upon him).
http://www.bi nbaz.org.sa /mat/9357
He also said:
Many of the common folk do that because they know that this is from the Shaytaan, and that is why they do it. Otherwise, we do not know of anything in the Sunnah concerning that. Undoubtedly yawning is from the Shaytaan, and when a believer feels lazy, or when something harmful happens to him from the enemy of Allah, it is prescribed for him to seek refuge with Allah from the accursed Shaytaan, and to remember Allah a great deal, and to send blessings upon the Prophet (blessings and peace of Allah be upon him). But we do not know of any specific report concerning this issue. But if he seeks refuge with Allah from the Shaytaan when yawning because he knows that it is from the Shaytaan, there is nothing wrong with that. However, we do not say that it is Sunnah because there is no evidence to that effect.
http://www.bi nbaz.org.sa /mat/9414
Shaykh ‘Abd al-Muhsin al-‘Abbaad said:
If a person seeks refuge with Allah from the Shaytaan on the grounds that yawning is from the Shaytaan, although he does not believe that this is a Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), then there is nothing wrong with that. But if he believes that this is Sunnah or thinks that it is prescribed for a person to say such and such when yawning, this is not correct. But if he remembers that yawning is from the Shaytaan, so he seeks refuge with Allah from the Shaytaan because of that, without believing that this is Sunnah, there is nothing wrong with that.
fromSharh Sunan Abi Dawood(492/17)
And Allah knows best.

General, Dought & clear, - * Stoning and amputations are had punishments that Allahhas prescribed for His slaves, in accordance with His wisdom and out of mercy towards His slaves

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Did the Messenger of Allah (blessings and peace of Allah be upon him) cut off the hand of anyone during his lifetime as a hadd punishment for stealing? Did he stone anyone during his lifetime (blessings and peace of Allah be upon him) for committing zina (adultery)?
I have heard from some daa‘iyahs that throughout the entire history of Islam – i.e., during the time of the Rightly Guided Caliphs and the Umayyad and ‘Abbasid caliphates, only nine people had their hands cut off! Is this true?
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Praise be to Allah
Firstly:
Allah has prescribed the hadd punishments in order to protect the limits which He has forbidden us to transgress, and so as to protect the rights of His slaves which He has enjoined are to be protected, and as a means of expiation and purification for those who commit the deeds in question. He has ordained that as part of religion so as to know who truly believes in Him and His laws, and will hear and obey, as distinct from those who pay no attention to that and do not see anything wrong with transgression of the limits set by Allah, and He has made it as a deterrent to those who are tempted to transgress the sacred limits set by Allah.
Secondly:
The Prophet (blessings and peace of Allah be upon him) carried out stonings and amputations.
With regard to stoning: Al-Bukhaari (6830) and Muslim (1691) narrated that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) said: ‘Umar ibn al-Khattaab (may Allah be pleased with him) said, when he was sitting on the minbar of the Messenger of Allah (blessings and peace of Allah be upon him): Allah sent Muhammad (blessings and peace of Allah be upon him) with the truth, and He revealed the Book to him. One of the things that Allah revealed to him was the verse of stoning. We recited it, memorized it and understood it, The Messenger of Allah (blessings and peace of Allah be upon him) stoned [adulterers] and we stoned them after him. But I am afraid that with the passage of time, people will say, we do not find stoning in the Book of Allah, so they will go astray and forsake an obligation that Allah revealed. Stoning (is mentioned) in the Book of Allah as a duty which much be carried out on those who commit zina if they are married, men and women alike, if proof is established or if there is pregnancy or a confession.
Muslim (1692) narrated that Jaabir ibn Samurah said: I saw Maa‘iz ibn Maalik when he was brought to the Prophet (blessings and peace of Allah be upon him), a short, well-built man who was not wearing a rida’ (upper garment). He testified against himself four times, saying that he had committed zina, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “Perhaps you (kissed her or embraced her)?” He said: No, by Allah, this ignoble one has committed zina. So he stoned him…
Ibn al-Qayyim (may Allah have mercy on him) said:
Those whom the Messenger of Allah (blessings and peace of Allah be upon him) stoned for zina were well known and few in number, and their stories were recorded and are well-known. They were the Ghaamidi woman, Maa‘iz, the woman who committed adultery with the hired worker, and the two Jews.
End quote fromat-Turuq al-Hukmiyyah(p. 53)
With regard to amputations, the Prophet (blessings and peace of Allah be upon him) cut off the hand of a male thief and a female thief.
Al-Bukhaari (6788) and Muslim (1688) narrated from ‘Aa’ishah (may Allah be pleased with her) that that Quraysh were concerned about the case of the woman who had stolen, at the time of the Messenger of Allah (blessings and peace of Allah be upon him), during the conquest of Makkah. They said: Who will speak to the Messenger of Allah (blessings and peace of Allah be upon him) concerning her? Then they said: No one would dare to do that but Usaamah ibn Zayd, the beloved of the Messenger of Allah (blessings and peace of Allah be upon him). She was brought to the Messenger of Allah (blessings and peace of Allah be upon him), and Usaamah ibn Zayd spoke concerning her. The colour of the face of the Messenger of Allah (blessings and peace of Allah be upon him) changed, and he said: “Are you interceding concerning one of the hadd punishments of Allah?” Usaamah said to him: Pray for forgiveness for me, O Messenger of Allah! When evening came, the Messenger of Allah (blessings and peace of Allah be upon him) stood up and delivered a speech. He praised Allah as He deserves to be praised, then he said: “Those who came before you were doomed because, if a nobleman among them stole, they would let him off, but if a lowly person stole, they would carry out the hadd punishment on him. By the One in Whose hand is my soul, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.” Then he ordered that the hand of that woman who had stolen be cut off.
And it was narrated from Safwaan ibn Umayyah that a man stole his cloak, and he was brought to the Prophet (blessings and peace of Allah be upon him), who ordered that his hand be cut off. He [Safwaan] said: O Messenger of Allah, I let him off. He said: “Why did you not do that before you brought him to me, O Abu Wahb?” and the Messenger of Allah (blessings and peace of Allah be upon him) cut off his hand.
Narrated by Abu Dawood (4394) and an-Nasaa’i; classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
Thirdly:
The claim of the one who says that throughout the history of the Islamic caliphate, until the end of the ‘Abbaasid caliphate, only nine people had their hands cut off for stealing is not correct at all. This statistic cannot be proven, because of the expansion of Islamic territory and the large number of countries and regions. It is not possible to have a record of everything that happened in all these lands, throughout this lengthy period, and we do not know that historically the caliphs and their governors used to record the number of amputations done as hadd punishments for stealing in every city, small or great. This is something that cannot be known, let alone to say that they were all counted and the number was nine!
What is definitely known is that the number of people whose hands were amputated as the hadd punishment for stealing during this period was much greater than that.
This is a view that should not be given any attention and should not be relied on
Moreover, what does the one who says that mean by it, when it is proven in the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him), and none of the leading scholars of Islam differed concerning the fact that it is obligatory?

And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * A weakhadeeth about the virtue of praying qiyaam on the night before Eid

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Is the hadeeth which speaks about praying qiyaam on the night before Eid saheeh?.
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Praise be to Allaah.
This hadeeth was narrated by Ibn Maajah (1782) from Abu Umaamah (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him): “Whoever spends the nights of the two Eids in praying qiyaam al-layl, seeking reward from Allaah, his heart will not die on the Day when hearts will die.”
This is a da’eef (weak) hadeeth which does not have any saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him).
Al-Nawawi said inal-Adhkaar:
It is a da’eef hadeeth which we have narrated from Abu Umaamah in both marfoo’ and mawqoof reports, both of which are da’eef.
Al-Haafiz al-‘Iraaqi said inTakhreej Ahaadeeth Ihya’ ‘Uloom al-Deen: its isnaad is da’eef.
Al-Haafiz ibn Hajar said: This is a ghareeb hadeeth whose isnaad is mudtarib (unsound). Seeal-Futoohaat al-Rabaaniyyah, 4/235.
Al-Albaani mentioned it inDa’eef Ibn Maajah, and said it is mawdoo’ (fabricated).
He also mentioned it inSilsilat al-Ahaadeeth al-Da’eefah(521) and said, it is da’eef jiddan (very weak).
This hadeeth was narrated by al-Tabaraani from ‘Ubaadah ibn al-Saamit, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends the night of (Eid) al-Fitr and the night of (Eid) al-Adha in prayer, his heart will not die on the Day when hearts will die.”
This is also da’eef (weak).
Al-Haythami said inMajma’ al-Zawaa’id: It was narrated by al-Tabaraani inal-Kabeerandal-Awsat. Its isnaad includes ‘Umar ibn Haroon al-Balkhi who is mostly da’eef. Ibn Mahdi and others praised him, but he was classed as da’eef by many. And Allaah knows best.
This was mentioned by al-Albaani inSilsilat al-Ahaadeeth al-Da’eefah(520); he said it is mawdoo’ (fabricated).
Al-Nawawi said inal-Majmoo’:
Our companions said: It is mustahabb to spend the nights before the two Eids in prayer and doing other acts of worship. Our companions quoted as evidence for that the hadeeth of Abu Umaamah, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Eid in prayer, his heart will not die on the Day when hearts die.” According to a version narrated by al-Shaafa’i and Ibn Maajah: “Whoever spends the nights of the two Eids in praying qiyaam al-layl, seeking reward from Allaah, his heart will not die on the Day when hearts will die.” It was narrated from Abu’l-Darda’ with a mawqoof isnaad, and it was narrated from Abu Umaamah with a mawqoof isnaad and a marfoo’ isnaad, as stated above, but all the isnaads are da’eef. End quote.
Shaykh al-Islam Ibn Taymiyah said:
The ahaadeeth in which the nights before the two Eids are mentioned are falsely attributed to the Prophet (peace and blessings of Allaah be upon him). End quote.
This does not mean that it is not recommended to spend the night before Eid in prayer, rather qiyaam al-layl is prescribed on all nights. Hence the scholars agreed that it is mustahabb to spend the night before Eid in prayer, as is mentioned inal-Mawsoo’ah al-Fiqhiyyah, 2/235. Our point here is that the hadeeth which speaks of the virtue of spending this night in prayer is da’eef.
And Allaah knows best.