Da'eef (weak) hadeeths, Doubt & clear, - * Three fabricated ahaadeeth

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How sound are these ahaadeeth which are often repeated?
“Love of one’s homeland is part of faith”
“Allaah created forty people in one image”
“Whoever saves a woman from drowning, she is his sister”
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Praise be to Allaah.
Nowadays mawdoo’ (fabricated) ahaadeeth, false reports and made-up stories have become widespread. Many people have become used to repeating these reports without checking whether they are saheeh and without examining their real nature.
This is haraam according to sharee’ah and is an insult to common sense.
These three ahaadeeth are falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him). It is not permissible to narrate them or quote them without clearly stating that they are false.
Al-Bukhaari narrated in hisSaheeh(3509) from ‘Ali ibn ‘Ayyaash, Hareez told us, he said, ‘Abd al-Waahid ibn ‘Abd-Allaah al-Nasari told me, he said, I heard Waathilah ibn al-Asqa’ saying: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Among the greatest of lies is for a man to claim to belong to someone other than his father, or to claim that he has seen something which he did not see, or to attribute words to the Messenger of Allaah (peace and blessings of Allaah be upon him) that he did not say.’”
And it was narrated by al-Bukhaari (110), and by Muslim in his introduction to hisSaheeh(3) via Abu Haseen from Abu Saalih from Abu Hurayrah (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever tells lies about me deliberately, let him take his place in Hell.’”
Everyone who narrates fabricated ahaadeeth and stories about the Messenger of Allaah (peace and blessings of Allaah be upon him) and does not point out which are saheeh and which are false is exposing himself to sin and the warning (of Allaah). Al-Suyooti mentioned in his bookTahdheer al-Khawaas min Akaadheeb al-Qussaas, p. 167, that whoever narrated false ahaadeeth deserves to be whipped and threatened with worse, and to be rebuked and boycotted; he should not be greeted, he may be talked about behind his back for the sake of Allaah, he should be referred to the ruler (to stop him doing this), judgement should be passed to prevent him from narrating such reports, and testimony should be given against him.
This is in order to defend the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and to eliminate false reports, and to protect individuals and societies against these fables and lies. We ask Allaah to keep us safe and sound.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Doubt & clear, - * Ruling on stoning the Jamaraat with a piece of concrete

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What is the ruling on stoning the Jamaraat with a piece of concrete? It looked the same as the stones to me, until someone pointed that out to me on the second day. Do I have to repeat the stoning? What is the ruling on stoning the Jamaraat with a piece of a big rock after breaking it into small pieces?
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Praise be to Allah.
The majority of fuqaha’ stipulated that the Jamaraat should be stoned with pebbles, which are small stones of whatever type of rock. Concrete is not rock, so it is not acceptable, according to the majority.
Ibn Qudaamah (may Allah have mercy on him) said: It is acceptable to stone the Jamaraat with anything that is called pebbles, which are small stones, whether they are black or white or red, and whether they are marble, flint, granite and so on. This is the view of Maalik and ash-Shaafa‘i. al-Qaadi said: Marble, buraam and kadhdhaan (types of rock) are not acceptable. And we may understand from his words that marble and solid stones are not acceptable either. Abu Haneefah said: It is permissible to use dried clay or mud, or anything that comes from the earth. Something similar was stated by ath-Thawri. It was narrated from Sakeenah bint al-Husayn that she stoned the Jamarah, and a man was handing pebbles to her, and she was saying takbeer with each throw. And she dropped a pebble, so she threw her ring.
We also have a report that the Prophet (blessings and peace of Allah be upon him) stoned the Jamaraat with pebbles, and he told the people to throw pebbles the size of chickpeas, so nothing other than pebbles is to be picked up, and that includes pebbles of all types. It is not permissible to single out any particular type without evidence, or to add anything else to it, because it is a topic in which there is no room for analogy.
End quote fromal-Mughni, 3/218
Inal-Mawsoo‘ah al-Fiqhiyyah(15/277) it says: When stoning the jamaraat, it is stipulated that the pebbles be of stone, according to the majority of fuqaha’ (Maalikis, Shaafa‘is and Hanbalis). So it is not permissible to use gold, silver, iron, lead, wood, clay, seeds, dust, pearls, antimony or plaster in their view, because the Prophet (blessings and peace of Allah be upon him) threw pebbles and instructed us to throw pebbles the size of chickpeas, so nothing else should be picked up. The Shaafaa‘is allowed stoning the Jamaraat with all kinds of stones.
The Hanafis were of the view that it is permissible to stone the Jamaraat with all kinds of things that come from the earth, such as stones, mud and clay, and everything with which it is permissible to do tayammum, but it is not permissible to use wood, amber, pearls or gemstones, because they are not from the earth. End quote.
Based on this, there is nothing wrong with breaking stones or large rocks and stoning the Jamaraat with them.
As for throwing concrete or pieces of brick, it is not acceptable according to the majority, although it is acceptable according to the Hanafis. However the view of the majority is more on the safe side.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on stoning the Jamaraat with pieces of concrete?
He replied: Some scholars think that the stones that are taken from concrete are not acceptable for stoning the Jamaraat, unless this piece of concrete contains stone. If it contains stone then there is nothing wrong with it.
End quote fromMajmoo‘ FataawaIbn ‘Uthaymeen, 23/125
To sum up: If on the first day you threw pieces of concrete in which there was no stone, then your stoning was not valid according to the majority, and you have to sacrifice a sheep, the meat of which is to be distributed among the poor of the Haram; you may delegate someone to do that on your behalf.
If you cannot afford the price of a sheep, then you do not have to do anything.
And Allah knows best.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Doubt & clear, - * vers a Doing ‘Umrah (lesser pilgrimage) on One’s Own Behalf and Hajj on Another’s or Vice Versa

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I am going to do ‘Umrah before Hajj in sha Allah. Is it acceptable for me to do ‘Umrah on my own behalf and Hajj on behalf of my father? In this case do I have to do offer the hadiy (sacrificial animal) like one who is doing tamattu‘ (a type of Hajj), or not?
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Praise be to Allah.
It is not stipulated in the case of tamattu‘ that the two rituals (‘Umrah and Hajj) be done on behalf of one individual. If a person does ‘Umrah on his own behalf and Hajj on behalf of someone else, or vice versa, or he does that on behalf of two different people, all of that is permissible and he has to offer the hadiy (sacrifice) of tamattu‘.
It says inal-Mawsoo‘ah al-Fiqhiyyah(14/11): It makes no difference (with regard to offering the sacrifice) whether the two rituals are done on behalf of one person, or he does ‘Umrah on his own behalf and Hajj on behalf of someone else, or vice versa, or he does that on behalf of two different people; he still has to offer the sacrifice of tamattu‘, because of the apparent meaning of the verse. This is according to the majority of fuqaha’. However, the Maalikis said: There is some difference of opinion in the case where both Hajj and ‘Umrah are done on behalf of one person, where the issue is not clear-cut. Ibn al-Haajib said: The most well-known view is that he does have to offer the sacrifice.
End quote. See alsoat-Taaj wa’l-Ikleel, 4/83;Sharhal-Muhadhdhab, 7/176;Kashshaafal-Qinaa‘, 2/414
In the fatwas of the scholars of the Standing Committee (11/58) it says: It is permissible to perform Hajj on behalf of one who is deceased or on behalf of one who is still alive but is not able to do Hajj. But it is not permissible for a person to do Hajj once and make it on behalf of two people, because Hajj can only be done on behalf of one person at a time, and the same applies to ‘Umrah.
But if he does Hajj on behalf of one person and ‘Umrah on behalf of another in the same year, that is acceptable if the pilgrim has already done Hajj and ‘Umrah on his own behalf.
And Allah knows best.

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Published by,
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On behalf of " ISLAMIC RESEARCH INSTITUTIONS "
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these comes from:
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NAJIMUDEEN M. MD, IRI. /
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Email :-#IslamicResearchInstitution@gmail.com /
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