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.

Da'eef (weak) hadeeths, Dought & clear, - * Fabricated Report Concerning Virtue of Special Prayer After Bath From Menses

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I got an e-mail which quoted a hadeeth (prophetic narration) from the Messenger (peace and blessings of Allah be upon him): “If a woman does ghusl (takes a bath) following her menses and prays two rak‘ahs (units of prayer) in which she recites al-Fatihah and Surah al-Ikhlas three times in each rak‘ah, she will be forgiven every sin she committed, minor or major, and no sin will be recorded for her until her next period, and she will be given the reward of sixty martyrs…” Is this a saheeh (authentic) hadeeth?
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Praise be to Allah.
There is no basis for this hadeeth and it is not mentioned in the well-known books of hadeeth. Rather it was mentioned by al-Shaykh ‘Abd al-Rahman al-Safoori (d. 894 AH) in his book Nuzhat al-Majalis wa Muntakhab al-Nafais (p. 240), where he said:
It was narrated from the Prophet (peace and blessings of Allah be upon him): “If a woman does ghusl following her menses and prays two rak‘ahs in which she recites al-Fatihah and Surah al-Ikhlas three times in each rak‘ah, she will be forgiven every sin she committed, minor or major, and no sin will be recorded for her until her next period, and she will be given the reward of sixty martyrs, a city will be built for her in Paradise, she will be given light for every hair on her head, and if she dies before her next menses she will die as a martyr.” End quote.
The fact that this is the only book that mentions this hadeeth is sufficient to prove that it is false and fabricated, because it is a book that is filled with false reports. Al-Shaykh Muhammad Rasheed Rida said:
We cannot rely on the hadeeths with which books of exhortation, heart-softening reports and tasawwuf (Sufism) are filled, without examining their origins and degrees of authenticity. This ruling does not apply only to books whose authors are not known for having advanced knowledge (of hadeeth), such as the book Nuzhat al-Majalis, which is filled with fabricated hadeeths and other reports; rather even the books of some leading scholars, such as al-Ihya, are not free of many fabricated reports. End quote.
Majallat al-Manar, 3/545
And Allah knows best.