Muslim

Hadith Commentary: Benefits and Issues:
This hadith refutes the Rafidah, Shia, and Imamiyyah, who claim that the Prophet (sallallahu alayhi wa sallam) conveyed certain matters exclusively to Ali (radi Allahu anhu) by appointing him as his executor (wasi), and did not inform anyone else of them. However, Ali (radi Allahu anhu) himself is openly and publicly expressing that the Prophet (sallallahu alayhi wa sallam) did not tell us any rulings separate from others.
Cursing one’s parents refers to explicitly abusing them, or causing one’s own parents to be cursed in retaliation by abusing someone else’s parents.
Slaughtering for other than Allah means that a person slaughters an animal in the name of an idol, a prophet, a messenger, or the Ka‘bah—whether a Muslim, Jew, or Christian does it—this act is forbidden and such meat is not lawful. If it is done out of reverence and veneration, or to seek nearness and pleasure (of that entity), then this is disbelief (kufr). If the one doing this is a Muslim, he becomes an apostate (murtadd). (Sharh Nawawi)
‘Allamah ‘Ala’ al-Din al-Hasfaki has written:
To slaughter an animal upon the arrival of a leader or a prominent person is forbidden, because this too is “offering for other than Allah” (ihlal li-ghayrillah), even if the name of Allah is pronounced over it (because the intention is to seek nearness and pleasure of that person). (Radd al-Muhtar, on the margin of Radd al-Muhtar, vol. 5, p. 270)
Nowadays, people go to shrines, considering the occupants as owners of benefit and harm, believing that they can deliver from calamity or fulfill needs, such as granting children or blessing in business. This reverence and veneration is worship, and this is an act of disbelief (kufr).
‘Allamah Shami has written:
To seek nearness to any human as an act of worship is disbelief (kufr). (Radd al-Muhtar, vol. 5, p. 270, Istanbul edition)
And to slaughter an animal upon the arrival of a leader, president, or prime minister, if it is for hospitality and humility, then there is no harm in it. But if the intention is to show that “I am sacrificing this for you” and it is purely for their veneration, then according to ‘Allamah Shami, this slaughter is forbidden.
‘Allamah Sa‘idi himself has acknowledged:
From the hadith of this chapter and the statements of the jurists, it is understood that if someone slaughters an animal out of veneration for a saint, that slaughter is forbidden, but it is not disbelief (kufr). Disbelief occurs when the veneration of the saint is done as an act of worship. (Sharh Sahih Muslim, vol. 6, p. 178)
Those who go to shrines and pray facing them or prostrate to them, or those who make vows for them—what will you say about them? What connection do these things have with conveying reward (isal al-thawab)? There is no need to go to a shrine to give charity; has anyone ever faced the graves of their parents to give charity, or gone there to slaughter an animal or distribute money?
The meaning of “awi muhdithan” is to honor or venerate an innovator or a corrupter, or to give them protection and refuge. The details have already been discussed in the Book of Hajj.
“Ghayr manar al-ard” refers to changing the boundary markers or signs in order to seize someone else’s land.