General Dought & clear, - * Soundness of the report about the supplication that the Prophet (blessings and peace of Allah be upon him) offered for Abu Hurayrah and his mother (may Allah be pleased with them both)

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Please Shaykh, I want to know the Isnaad of the Hadith of Abu Hurairah in which the Messenger supplicated for his Mother, and whether is al-Ghareeb hadith or Muttawatir, and whether it is Authentic.
Again how can we Refute the Sheeah regarding this hadith.
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Praise be to Allah
Firstly:
The supplication of the Prophet (blessings and peace of Allah be upon him) for Abu Hurayrah and his mother (may Allah be pleased with them both) is proven in the hadith narrated by Imam Muslim (2491) via ‘Umar ibn Yoonus, from ‘Ikrimah ibn ‘Ammaar, from Abu Katheer Yazeed ibn ‘Abd ar-Rahmaan, from Abu Hurayrah, in which it says that the Prophet (blessings and peace of Allah be upon him) offered supplication for his mother and said: “O Allah, guide the mother of Umm Hurayrah.”
Then after his mother became Muslim, Abu Hurayrah said: O Messenger of Allah, pray to Allah to make me and my mother beloved to His believing slaves, and to make them beloved to us. The Messenger of Allah (blessings and peace of Allah be upon him) said: “O Allah, make this slave of Yours – meaning Abu Hurayrah – and his mother beloved to Your believing slaves, and make the believers beloved to them.”
Abu Hurayrah said: There is no believer created who hears of me or sees me, but he loves me.
This is a saheeh hadith; the men of its isnaad are thiqaat and there is no flaw in it. It was narrated by Imam Muslim in hisSaheeh, which is the soundest of the books of Sunnah afterSaheeh al-Bukhaari.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: This hadith is one of the signs of Prophethood, because Abu Hurayrah is beloved to all people.
End quote fromal-Bidaayah wa’n-Nihaayah(11/366).
This hadith is an ahaad hadith. It is not mutawaatir; rather it was narrated only by Abu Hurayrah (may Allah be pleased with him).
The fact that he is the only one who narrated this hadith does not matter, because it is not one of the conditions of a hadith being saheeh that it should be narrated by two or more narrators. Rather there are many saheeh ghareeb hadiths, the most well-known of which is the hadith “Actions are but by intentions.” It was narrated only by ‘Umar ibn al-Khattab (may Allah be pleased with him) and is known only from his narration.
For more details on this issue, please seeNuzhat an-Nadrby Ibn Hajar (p. 48);Tawdeeh al-Afkaarby as-San‘aani (1/28); andal-Anwaar al-Kaashifahby al-Mu‘allami al-Yamaani (p. 65).
Secondly:
Some of the Shi‘ah cast aspersions on this hadith on the grounds of a flimsy specious argument, which is that if the hadith were saheeh, the members of the Prophet’s household would have loved Abu Hurayrah!
‘Abd al-Husayn Sharaf ad-Deen al-Moosawi said in his bookAbu Hurayrah(p. 158):
“This hadith is dubious for several reasons, one of which is that it was not narrated from the Messenger of Allah (blessings and peace of Allah be upon him) except by Abu Hurayrah, so it is similar to all other reports that were narrated by him only.
“… If what Abu Hurayrah claimed is true about the Prophet (blessings and peace of Allah be upon him) offering supplication for him and his mother, that they would be beloved to the believers and the believers would be beloved to them, then the members of the Prophet’s family, the household among whom the message was revealed, would have loved him, for they are the leaders of the believers and of the followers of this religion. So how come their twelve imams and all their scholars look down at him and dismiss his hadith, and do not pay attention to anything that was narrated only by him? Ameer al-Mu’mineen (peace be upon him) said: Indeed the most mendacious of the people – or the most mendacious of the living – who tells the most lies against the Messenger of Allah (blessings and peace of Allah be upon him) is Abu Hurayrah ad-Dawsi…”
The response to that is to note that the hatred of the ordinary Shi‘ah towards Abu Hurayrah (may Allah be pleased with him), despite the fact that this hadith is proven, is something that casts aspersions upon them, not upon Abu Hurayrah or his hadith, and indicates that the faith of such people who cast such aspersions is unsound.
As for the claim that the imams of Ahl al-Bayt (the Prophet’s family) rejected the hadiths of Abu Hurayrah and did not narrate from him, and that ‘Ali ibn Abi Taalib (may Allah be pleased with him) regarded him as a liar – this is an obvious lie.
Professor ‘Abd al-Mun‘im Saalih included in his bookDifaa‘ ‘an Abi Hurayraha chapter in which he discussed the “narrations of the sons, troops, companions and freed slaves of ‘Ali, and the majority of the early Shi‘ah, from Abu Hurayrah” (p. 175-208).
He mentioned reports from Zayn al-‘Aabideen, Muhammad al-Baaqir, Ja‘far as-Saadiq, Muhammad ibn al-Hanafiyyah and his son, and others, all of whom confirmed that what ‘Abd al-Husayn Sharaf ad-Deen al-Moosawi said was false, and that this accusation (against Abu Hurayrah) that is attributed to ‘Ali (may Allah be pleased with him) is not true, and that neither his sons, his freed slaves nor his troops knew of it. Those who narrated from him never heard it and neither did the prominent figures of the first generation among the Shi‘ah. If this saying was true, it would have been well-known among them and they would have refrained from narrating from Abu Hurayrah! It will suffice us here to quote one report, that was narrated by al-Bukhaari in hisSaheehand also by Muslim (1509) via ‘Aasim ibn Muhammad, who said: Waaqid ibn Muhammad told me: Sa‘eed ibn Marjaanah, the companion of ‘Ali ibn Husayn, told me: Abu Hurayrah (may Allah be pleased with him) said to me: The Prophet (blessings and peace of Allah be upon him) said: “Whoever frees a believing slave, Allah will ransom each of his limbs from the Fire for each of (the slave’s) limbs.”
Sa‘eed ibn Marjaanah said: I went to ‘Ali ibn Husayn and told him about this, and ‘Ali ibn Husayn (may Allah be pleased with him) went straight to a slave of his, for whom ‘Abdullah ibn Ja‘far had offered him ten thousand dirhams or a thousand dinars, and freed him.
This ‘Ali ibn al-Husayn (Zayn al-‘Aabideen) – may Allah have mercy on him – hastened to believe Abu Hurayrah and acted upon what he narrated without hesitation. In face he also narrated this hadith after that, from Sa‘eed ibn Marjaanah, from Abu Hurayrah, as it says inSaheeh al-Bukhaari(6715) and Muslim (1509).
We call upon Allah, may He be exalted, to witness that we love Abu Hurayrah and his mother, and all the companions of the Prophet (blessings and peace of Allah be upon him), and we ask Him, may He be exalted, to gather us with them (on the Day of Resurrection).
And Allah knows best.







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Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

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Date: Thu, 28 Jul 2016 03:26:27 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

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Women Who are Forbidden for Marriage, Dought & clear, - * Is my father a mahram to the wife of my half-brother through my mother?

<-:=:-> I have a half-brother through my mother who has got married,
praise be to Allah. Is my father a mahram to his wife or not?
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Praise be to Allah.
He is not a mahram to her, because he (the questioner's half-brother)
is not his son; rather she is the wife of his wife's son. So your
half-brother through your mother is the son of your father's wife, who
is your mother. Therefore the wife of your half-brother through your
mother is a "stranger" (non-mahram) to him, and he is not a mahram to
her. If your brother divorced her, it would be permissible for your
father to marry her, because she is not the wife of his son, and she
is not the daughter of his wife, such that she would be his
stepdaughter. So he is not a mahram to her; rather she is the wife of
his wife's son, therefore she is a non-mahram to him.
And Allah knows best.
Fataawa Samaahat ash-Shaykh 'Abdullah ibn Humayd (may Allah have mercy
on him), p. 221

Women Who are Forbidden for Marriage, Dought & clear, - * The sister of the wife’s grandfather and the sister of her grandmother are mahrams to the husband just as her paternal aunt and maternal aunt are mahrams to him

<-:=:-> Are the sister of my wife's grandmother and the sister of my
wife's grandfather mahrams to me?
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Praise be to Allah.
The wife's grandmother – whether through her father or her mother – is
a mahram to her husband on a permanent basis as soon as the marriage
contract is done with her granddaughter, because she is included in
the verse in which Allah, may He be exalted, says (interpretation of
the meaning):"Forbidden to you (for marriage) are:… your wives'
mothers" [an-Nisa' 4:23]. So the mothers (and grandmothers) of wives
are mahrams, no matter how far the line of ascent reaches.
Please see also the answer to question no. 161869
The sister of the wife's grandmother comes under the same ruling as
her maternal aunt, so she is prohibitted for marriage to the husband
on a temporary basis, so long as his wife is still married to him. But
if his wife dies or he divorces her and her 'iddah ends, it becomes
permissible for him to marry her grandmother's sister. Similarly, the
sister of the wife's grandfather is also prohibitted to the husband on
a temporary basis, because she comes under the same ruling as her
paternal aunt.
The scholars of the Standing Committee said:
The grandfather is regarded as being the same as the father regardless
of whether he is the grandfather on the father's side or the mother's
side. End quote fromFataawa al-Lajnah ad-Daa'imah(17/355).
Al-Bukhaari (5109) and Muslim (1408) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "One should not be married to a
woman and her paternal aunt, or a woman and her maternal aunt, at the
same time."
And Allah knows best.