The hadith is basically correct in its meaning, similar authentic reports may be found elsewhere, for example:
ما أنزل الله داء إلا أنزل له شفاء
There is no disease that Allah has created, except that He also has created its treatment.
— Sahih Bukhari
إن الله لم يجعل شفاءكم فيما حرم عليكم
Allah has not put your cure in what he has made ...
Well refuting or answering questions of anti-Islam or anti-sunnah etc. websites is not the purpose of this site. I'm answering this with a focus on source identification or reference-request and check of the authenticity of the source with a small insight into hadith interpretation.
An anti sunnah-website that misuses Sunnah to show its contradiction
A similar report
There's a similar narration in Sunan abi Dawod:
Bunanah, female client of 'Abd al-Rahman b. Hayyan al-Ansari told that when she was with 'Aishah a girl wearing little tinkling bells was brought in to her. She ordered that they were not to bring her in where she was unless they cut off her little bells. She said:
I heard the Messenger ...
The hadith narration at first sight
The hadith is gharib from different points of view and sounds like a fabrication:
The hadith was only transmitted on the authority of two sahabah Anas ibn Malik أنس بن مالك (as a marfo' hadith) and 'Abdullah ibn 'Amr عبد الله بن عمرو.
The hadith narrator chain has a lot of issues (unknown and not reliable narrators)
The hadith you've mentioned is not at all quoted in any of the hadith compilation which are present on sunnah.com except with a hadith that starts similarly in Jami' at-Tirmdihi:
Narrated 'Abdullah bin Mas'ud:
that the Prophet (ﷺ) said: "A man among the inhabitants of Paradise will appear before you." So Abu Bakr appeared. Then he said: "A ...
The closest wording I could find in Musannaf Abd al-Razzaq is:
علقوا السوط حيث يراها أهل البيت
Hang your whip where it can be seen by the members of your household
— مصنف عبد الرزاق
There is dispute concerning its authenticy, some considered at least one of its chains to be Hasan while others consider them all to be Da'if. Refer to Islamweb:
Just as an addition to the given answer.
There are basically two reasons as to why scholars declared the hadith from Sunan abi Dawod as da'if: (I've add a transliteration/translation of the full narrator chain)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَادَةَ الْوَاسِطِيُّ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ ثَعْلَبَةَ بْنِ ...
On the authenticity of the hadith
Basically the matter which creates confusion in this narratiion is primarily is the addition:
... and a tame sheep came in and ate it
This addition was compiled by ibn Majah, imam Ahmad and abu Ya'ala in their Musnad and by at-Tabarani in his al-Mo'jam al-Awsat via ibn Ishaaq the known "biographer" of the prophet, who ...
On the authenticity of the narration
You should know that strictly speaking a narration is only a hadith (meaning a statement or act made by our prophet ()) when it is (correctly) attributed to the prophet () anything else is rather known as athar or khabar.
As for the case of the narration you quoted its attribution to the prophet is considered as weak by ...
The version I found includes an introduction which is missing here in your quote and it can be found in al-Hakim from Naishapur's al-Mustadrak, (here in Arabic) the person who reported it was Muhammad ibn Qais ibn Makhramah محمد بن قيس بن مخرمة the main difference in this report is that it starts by:
"Zayd ibn Tahbet was asked by a man about something (...
In his tafsir, Ibn Kathir رحمه الله quotes some different versions and mentions more narrated by others.
Most scholarly sources I've seen quote the Ahmad hadith narrated by Ibn Abbas رضي الله عنه.
عن ابن عباس قال: قالت قريش للنبي - صلى الله عليه وسلم -: ادع لنا ربك أن يجعل لنا الصفا ذهبا ونؤمن بك! قال: وتفعلون؟ ، قالوا: نعم، قال: فدعا، فأتاه جبريل ...
Simply speaking this hadith is well known (one could say it is common knowledge), but when one starts checking the narrator chain one finds out it has flaws. Nevertheless seeking knowledge is regarded as essential for every Muslim. Scholars even defined a minimum of required knowledge which depends on the activities of a person, be it the ...
On intentionally killing a believer
The qur'an teachs us:
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment. (4:93)
And do not kill the soul which Allah has forbidden, except by right. And whoever is ...
The hadith is Sahih on the conditions of Bukhari and Muslim.
وهذا على شرط الصحيحين
ورجاله رجال الصحيح
Ibn Hibban: (also see Albani)
(Records it in his Sahih in كتاب السير).
حديث صحيح، محمد بن جعفر- وإن سمع من سعيد (وهو ابن أبي عروبة) بعد
الاختلاط - قد توبع، وبقية رجاله ثقات رجال الشيخين
This comparison is apples to oranges.
Sunnah.com is a useful tool but limited in its scope in the following ways:
It gives the view of just a single scholar for each hadith. Often scholars differ when it comes to classification of hadith. The site doesn't get into the specifics to indicate whether the view given is the majority or minority opinion one way ...
A clarification first
You must differ between a Sahih book like Sahih Muslim and Sahih al-Bukhari and the Sunan books. While al-Bukhari and Muslim intended to only quote Sahih hadith (based on their conditions) in full chain in their books. The authors of the Sunan etc. mainly had a different intention, mostly they quoted ahadith that scholars used as an ...
Why should this hadith be considered as an evidence for such claims?
Allah in the qur'an mentioned those things that He put as delights for the people in this life saying:
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the ...
There's fabrications included in Kitab al-Tabaqat. Best to ask a hadith scholar about the authenticity of this particular report. But authenticity aside, this report still does not disprove the Prophet (ﷺ)'s Prophethood.
Their argument is driven by a deductive fallacy. Even if the food tasted bad to both of them, there are many reasons that food can taste ...
First one must be aware that the given translation of the hadith includes an interpretation (a fiqh view which was concluded from the original text) as the word Mazameer مزامير refering to instruments that are like a flute or oboe was interpreted as "music instruments". SO one may say it is a generalization which is not literally given in the original text! ...
This hadith has been compiled in different hadith compilations and versions one of them appears in abu Dawod's Sunan:
‘Abd Allaah bin Jafar said “The Apostle of Allaah(ﷺ) seated me behind him(on his ride) one day, and told me secretly a thing asking me not to tell it to anyone. The place for easing dearer to the Apostle of Allaah(ﷺ) was a mound or host of ...
This hadith is fabricated and false as stated in the fatwa islamqa #192341
This hadith is false and fabricated. This report was narrated by ad-Daylami in Musnad al-Firdaws, and a similar report was narrated in Kanz al-‘Ummaal (9/465), via Muqaatil ibn Sulaymaan: Fadl ibn ‘Ubayd told us, from Sufyaan ath-Thawri, from ‘Ubaydullah al-‘Umari, from Naafi‘, ...
It is from the Sahih of Bukhari, so it meets his criterion of authenticity.
The hadith is an expression to convey the generosity and humility of the Prophet ﷺ, that he would attend to the needs of anyone: not just men but also women, not just free people but also slaves, not just a prominent slave but any common slave, and that he would go out of his way to ...
The hadiths do not contradict each other as they are not mutually exclusive. It is possible that both events occurred in proximity to one another and the verse was revealed after that, because of both of them.
What is the meaning of al-Qayenat?
This Arabic word refers to female singers, who at the time of the prophet () generally were slave girls, as they are mentioned in the sunnah:
'In the end of this Ummah there will be a collapse, transformation, and Qadhf."' She said :"I said: 'O Messenger of Allah! Will they be destroyed while they are righteous among ...
The first hadith is daif. Moulana Suhail Motala writes:
"‘Allamah Dhahabi (rahimahullah) has declared a narrator unknown (majhul). This narration will therefore be deemed weak.
(Al Muhaddhab of ‘Allamah Dhahabi, Hadith: 16210)"
*JamI' al-Bayan 'an ta'wil ayi al-Qur'an جامع البيان عن تأويل آي القرآن: Tafsir at-Tabari**
The tafssir of imam ibn Jarir at-Tabari is among the first Tafssir books and one of the best examples of at-Tafssir bil Ma'athur (see for example Are al-Tabari's Commentary (10th century) & Ibn Kathir's Commentary (14th century) on the Qur'an ...
The most closest narration is that of:
'Uthman b. 'Affan (narrated the mosque after evening prayer and sat alone. I also sat alone with him, so he said: 0, son of my brother, I heard the Messenger of Allah (ﷺ) say: He who observed the 'Isha' prayer in congregation, it was as if he prayed up to midnight, and he who prayed the morning prayer in congregation,...
According to IslamQA, the narration is not found in any known book of ahadith. It is quoted in Nuzhat al-Majalis wa Muntakhab al-Nafa’is without a chain of transmission, so its authenticity is unverifiable.
Objection may also be raised to its content, that a common fasting person from this Ummah has superiority over Moses (عليه السلام). Such a thing is ...
As per scholars of islam, This hadeeth mentioned is not in any of the reliable books, so it is not permissible to attribute it to the Messenger of Allah (peace and blessings of Allah be upon him) or to believe what it says.