Infertility (not being able to bear children) is experienced by millions of women worldwide. Roughly 9 percent of all women aged 15-49 are Infertile. The number rises to a whopping 19 percent if we consider married women who have not had a child yet. 12.6 percent for women aged 15-29, 22 percent for women aged 30-39, and a massive 26.8 percent for women aged 40-49. After this point most women reach menopause (typically from ages 45-55), meaning they cannot bear children at all. Thus, a very large percentage of women, young and old, cannot bear children.

See:

• National Center for Health Statistics, Infertility
• National Institute of Health, What is Menopause?

Do these women have any less of a right to experience love? Do these women have any less of a right to have a healthy, loving marriage? According to Islam, Yes.

It is authentically reported from the Prophet and his Sahabas that they heavily disliked marrying women who cannot bear children, even if they are otherwise lovely and of a good lineage.

Report from Muhammad:

>A man came to the Messenger of Allah ﷺ and said: “I have found a woman possessing ḥasab (status/lineage) and position, except that she does not bear children. Should I marry her?”

>So he prohibited him. Then he came to him a second time, and he prohibited him. Then he came to him a third time, and he prohibited him.

>Then he said: “Marry the fertile, loving woman, for I shall have greater numbers through you.”

Source: Sunan al-Nasai 3227

Authentications:

• Sheikh al-Arnaut graded it as Strong (Qawwi) in Sunan Abu Da'ud - T. al-Arnaut, 3/395
• Sheikh al-Albani graded it as Hasan Sahih, as in Sunan Abu Da'ud - T. Abd al-Baqi, 2/220
• Sheikh Muḥammad Riḍwān ʿArqasūsī graded it as Strong (Qawwi) in Sunan al-Nasai - T. al-Risalah, 6/124
• Sheikh Muhammad Kamil Qarrah graded it as Strong (Qawwi) in Mustadrak ala al-Sahihayn - T. al-Risalah, 3/554-5
• Imam al-Hakim and al-Dhahabi both graded it as Sahih in Mustadrak ala al-Sahihayn - T. al-Ilmiyya, 2/176

A man comes up to Muhammad and asks him whether he can marry a beautiful and noble woman who cannot bear children. Muhammad rejects this thrice**, and his reasoning is that Muslim men should have many children so the Ummah can increase.**

Report from Abdullah b. Umar:

>Al-Ḥasan ibn Abī Ṭālib (352-439) informed me; he said: Abū Muḥammad ʿUbayd Allāh ibn Aḥmad ibn Maʿrūf, the judge (d. 381), narrated to us; he said: al-Faḍl ibn Aḥmad ibn Manṣūr al-Zubaydī (+) dictated to us from his memory; he said: Ziyād ibn Ayyūb (166-252) narrated to us; he said: Ismāʿīl ibn ʿUlayyah (110-193) narrated to us, from Ayyūb (68-131), from Nāfiʿ, from Ibn ʿUmar, that he married a woman and found her to be a gray-haired woman, so he divorced her, and he said:

>“A mat in a house is better than a woman who does not give birth. By Allah, I do not approach you out of sexual desire, but I heard the Messenger of Allah ﷺ say: ‘Marry the loving and fertile women, for I shall outnumber the nations through you on the Day of Resurrection.’”

Source: Al-Khatib al-Baghdadi, Tarikh Baghdad - T. Bashar, 14/353

All it's narrators are Trustworthy (Thiqqat), and the chain is Sahih.

Authentications:

1. Al-Mutaqqi al-Hindi graded it as Good in Kanz al-Uman - T. al-Risalah, 16/487
2. Ibn Hajr al-Haythami also graded it as Good in Iftah al-Ahadith al-Nikkah, p. 35
3. Sheikh Khaldun al-Ahdab graded it as Sahih in Zawa'id Tarikh Bagdhad, 8/547
4. Sheikh Dia al-Azami graded it as Sahih in Al-Jami al-Kamil fi al-Hadith al-Sahih, 6/57
5. Sheikh al-Arnaut graded it as Sahih in Sunan Abu Da'ud - T. al-Arnaut, 6/66

Ibn Umar is one of the most noble and prestigious companions of Muhammad, and here he is acting based on a command of Muhammad. He considers infertile women worse than a mat in the house. These are the words of someone from "the best generation".

---

It is very common for women to be infertile, yet Muhammad made it extremely Makruh or perhaps even forbidden to marry them. What kind of cultic belief is this that you should only marry those women with whom you can have many children, just so Muhammad can boast of it on the Day of Judgement?

Muslims often say Islam made it far better for widows: But they casually ignore the fact that it is only the young and fertile widows who you are recommended to marry. Most widows would be older, around 40-50 or maybe more. They are most likely infertile or have entered menopause, and thus cannot bear children. Marrying them would be greatly disliked.

Out of all the "widows" Muhammad married, only one was old like this and his reason for marrying her was that he wanted someone to take care of his children. This same woman (Sawdah) also feared that Muhammad would divorce her due to her old age, and thus relinquished her daily rights.

This is the religion that gave women their rights?

Infertility (not being able to bear children) is experienced by millions of women worldwide. Roughly 9 percent of all women aged 15-49 are Infertile. The number rises to a whopping 19 percent if we consider married women who have not had a child yet. 12.6 percent for women aged 15-29, 22 percent for women aged 30-39, and a massive 26.8 percent for women aged 40-49. After this point most women reach menopause (typically from ages 45-55), meaning they cannot bear children at all. Thus, a very large percentage of women, young and old, cannot bear children.

See:

• National Center for Health Statistics, Infertility
• National Institute of Health, What is Menopause?

Do these women have any less of a right to experience love? Do these women have any less of a right to have a healthy, loving marriage? According to Islam, Yes.

It is authentically reported from the Prophet and his Sahabas that they heavily disliked marrying women who cannot bear children, even if they are otherwise lovely and of a good lineage.

Report from Muhammad:

>A man came to the Messenger of Allah ﷺ and said: “I have found a woman possessing ḥasab (status/lineage) and position, except that she does not bear children. Should I marry her?”

>So he prohibited him. Then he came to him a second time, and he prohibited him. Then he came to him a third time, and he prohibited him.

>Then he said: “Marry the fertile, loving woman, for I shall have greater numbers through you.”

Source: Sunan al-Nasai 3227

Authentications:

• Sheikh al-Arnaut graded it as Strong (Qawwi) in Sunan Abu Da'ud - T. al-Arnaut, 3/395
• Sheikh al-Albani graded it as Hasan Sahih, as in Sunan Abu Da'ud - T. Abd al-Baqi, 2/220
• Sheikh Muḥammad Riḍwān ʿArqasūsī graded it as Strong (Qawwi) in Sunan al-Nasai - T. al-Risalah, 6/124
• Sheikh Muhammad Kamil Qarrah graded it as Strong (Qawwi) in Mustadrak ala al-Sahihayn - T. al-Risalah, 3/554-5
• Imam al-Hakim and al-Dhahabi both graded it as Sahih in Mustadrak ala al-Sahihayn - T. al-Ilmiyya, 2/176

A man comes up to Muhammad and asks him whether he can marry a beautiful and noble woman who cannot bear children. Muhammad rejects this thrice, and his reasoning is that Muslim men should have many children so the Ummah can increase.

Report from Abdullah b. Umar:

>Al-Ḥasan ibn Abī Ṭālib (352-439) informed me; he said: Abū Muḥammad ʿUbayd Allāh ibn Aḥmad ibn Maʿrūf, the judge (d. 381), narrated to us; he said: al-Faḍl ibn Aḥmad ibn Manṣūr al-Zubaydī (+) dictated to us from his memory; he said: Ziyād ibn Ayyūb (166-252) narrated to us; he said: Ismāʿīl ibn ʿUlayyah (110-193) narrated to us, from Ayyūb (68-131), from Nāfiʿ, from Ibn ʿUmar, that he married a woman and found her to be a gray-haired woman, so he divorced her, and he said:

>“A mat in a house is better than a woman who does not give birth. By Allah, I do not approach you out of sexual desire, but I heard the Messenger of Allah ﷺ say: ‘Marry the loving and fertile women, for I shall outnumber the nations through you on the Day of Resurrection.’”

Source: Al-Khatib al-Baghdadi, Tarikh Baghdad - T. Bashar, 14/353

All it's narrators are Trustworthy (Thiqqat), and the chain is Sahih.

Authentications:

1. Al-Mutaqqi al-Hindi graded it as Good in Kanz al-Uman - T. al-Risalah, 16/487
2. Ibn Hajr al-Haythami also graded it as Good in Iftah al-Ahadith al-Nikkah, p. 35
3. Sheikh Khaldun al-Ahdab graded it as Sahih in Zawa'id Tarikh Bagdhad, 8/547
4. Sheikh Dia al-Azami graded it as Sahih in Al-Jami al-Kamil fi al-Hadith al-Sahih, 6/57
5. Sheikh al-Arnaut graded it as Sahih in Sunan Abu Da'ud - T. al-Arnaut, 6/66

Ibn Umar is one of the most noble and prestigious companions of Muhammad, and here he is acting based on a command of Muhammad. He considers infertile women worse than a mat in the house. These are the words of someone from "the best generation".

---

It is very common for women to be infertile, yet Muhammad made it extremely Makruh or perhaps even forbidden to marry them. What kind of cultic belief is this that you should only marry those women with whom you can have many children, just so Muhammad can boast of it on the Day of Judgement?

Muslims often say Islam made it far better for widows: But they casually ignore the fact that it is only the young and fertile widows who you are recommended to marry. Most widows would be older, around 40-50 or maybe more. They are most likely infertile or have entered menopause, and thus cannot bear children. Marrying them would be greatly disliked.

Out of all the "widows" Muhammad married, only one was old like this and his reason for marrying her was that he wanted someone to take care of his children. This same woman (Sawdah) also feared that Muhammad would divorce her due to her old age, and thus relinquished her daily rights.

This is the religion that gave women their rights?

While Muslims today never stop about how Shari'ah would be excellent for Western countries and great replacement for secularism, the sources show a completely different picture. Non-Muslims under Islam (henceforth Dhimmi's) had to suffer a number of discriminatory laws. If any of these laws was imposed on Muslims during any time in History, there would be vocal condemnations of it all over the world. But not a voice is raised from the Muslim world when it is about the Dhimmi's.

While there are hundreds of Scholars who mention these conditions, Ibn Hazm al-Andalusi (994-1064 CE) says that the Muslim Scholars have an Ijma (consensus) on these rulings. He says:

>They agreed on the obligation of taking jizyah from the Jews and Christians among those who were non-Arabs, whose forefathers had followed one of the two religions before the mission of the Messenger ﷺ, provided that he was not a freed slave, had not changed that religion for another, was not an elderly man, not insane, not chronically ill, not a minor, not a woman, not a monk, not an Arab, and not one who engaged in trade at the beginning of the year, and was wealthy.

>They agreed that if each of those mentioned pays on his own behalf, whether poor or rich, freed or free, four mithqāls of gold at the completion of each lunar year—after each dinar is reckoned as twelve dirhams by measure or more—then this is on condition that they bind themselves to the following:

>That they do not introduce anything in the sites of their churches, dwellings, or elsewhere; That they do not establish a church, monastery, hermitage, cell, or tower, nor rebuild what has fallen into ruin, nor revive what has become effaced; That they do not prevent any Muslims who pass by from lodging in their churches by night or by day;

>That they widen their doors for passersby; That they host any Muslims who pass by them for three days; That they do not shelter a spy; That they do not conceal deception against the Muslims;

>That they do not teach their children the Qur’an; that they do not prevent anyone of their people who wishes to enter Islam;

>That they honor the Muslims; that they stand for them in assemblies; That they do not resemble them in anything of their clothing—neither cap, nor turban, nor shoes, nor parting of the hair; That they do not speak in their manner of speech, nor write in their script; that they do not ride on saddles;

>That they do not gird themselves with any weapon, nor carry it with them, nor possess it; That they do not engrave Arabic inscriptions in their shops; That they do not sell wine;

>That they clip the front of their heads; That they bind the zunnār belts around their waists; That they do not display the cross on their churches, nor in any of the roads of the Muslims;

>That they do not bury their dead near the Muslims; that they do not display filth in the roads of the Muslims; That they do not strike bells except lightly; that they do not raise their voices in reading any of their books in the presence of Muslims, display visible crosses, show fire in Muslim areas, or take from silk that has been claimed by Muslims’ arrows.

>They must guide Muslims, not release their enemies against them, not strike or insult a Muslim, and not allow Muslims to hear any of their polytheism, or any insult against the Messenger of Allah ﷺ or other prophets. They must not bring out wine or drink it, and sexual relations with a mahram woman are forbidden. If Muslims dwell among them, their churches and markets must be demolished.

>If they fulfill all that is mentioned and do not change the religion on which they made peace with Islam, the blood, wealth, and family of anyone who fulfills this are protected, and it is forbidden to oppress them.

Source: Ibn Hazm, Maratib al Ijma, p. 114-116

A consensus on these rulings is also mentioned in:

• Ibn Taymiyyah, Majmu' al Fatawa, 28/651-652, 654-655
• Badr al-Din al-Bawli, Minhaj al-Quyoom, pg 56
• Ibn al-Qayyim, Ahkam Ahl al-Dhimma - T. Ata'at al-Ilm, 2/363 and 2/277

The consensus of the Ummah is protected by Allah, and it cannot be wrong. See:

• Musnad Ahmad - T. al-Risalah, 45/200
• IslamQA - Some evidence from the Quran and Sunnah that scholarly consensus (ijma`) constitutes definitive proof

---

Is this better than a secular government where all citizens have the same basic rights, irrespective of their Faith? Imagine in the US today, for example, there was a law that Muslims specifically had to wear different clothing from everyone else; They had to host and feed anyone who came to their houses; They could not make calls to prayer which other people could hear; They could not speak about their beliefs in Public or say anything wrong about the beliefs of other religious groups, while the others are not stopped from doing so to Islam.

There would be an uproar throughout the world! But Shariah is somehow better than secularism?

While Muslims today never stop about how Shari'ah would be excellent for Western countries and great replacement for secularism, the sources show a completely different picture. Non-Muslims under Islam (henceforth Dhimmi's) had to suffer a number of discriminatory laws. If any of these laws was imposed on Muslims during any time in History, there would be vocal condemnations of it all over the world. But not a voice is raised from the Muslim world when it is about the Dhimmi's.

While there are hundreds of Scholars who mention these conditions, Ibn Hazm al-Andalusi (994-1064 CE) says that the Muslim Scholars have an Ijma (consensus) on these rulings. He says:

>They agreed on the obligation of taking jizyah from the Jews and Christians among those who were non-Arabs, whose forefathers had followed one of the two religions before the mission of the Messenger ﷺ, provided that he was not a freed slave, had not changed that religion for another, was not an elderly man, not insane, not chronically ill, not a minor, not a woman, not a monk, not an Arab, and not one who engaged in trade at the beginning of the year, and was wealthy.

>They agreed that if each of those mentioned pays on his own behalf, whether poor or rich, freed or free, four mithqāls of gold at the completion of each lunar year—after each dinar is reckoned as twelve dirhams by measure or more—then this is on condition that they bind themselves to the following:

>That they do not introduce anything in the sites of their churches, dwellings, or elsewhere; That they do not establish a church, monastery, hermitage, cell, or tower, nor rebuild what has fallen into ruin, nor revive what has become effaced; That they do not prevent any Muslims who pass by from lodging in their churches by night or by day;

>That they widen their doors for passersby; That they host any Muslims who pass by them for three days; That they do not shelter a spy; That they do not conceal deception against the Muslims;

>That they do not teach their children the Qur’an; that they do not prevent anyone of their people who wishes to enter Islam;

>That they honor the Muslims; that they stand for them in assemblies; That they do not resemble them in anything of their clothing—neither cap, nor turban, nor shoes, nor parting of the hair; That they do not speak in their manner of speech, nor write in their script; that they do not ride on saddles;

>That they do not gird themselves with any weapon, nor carry it with them, nor possess it; That they do not engrave Arabic inscriptions in their shops; That they do not sell wine;

>That they clip the front of their heads; That they bind the zunnār belts around their waists; That they do not display the cross on their churches, nor in any of the roads of the Muslims;

>That they do not bury their dead near the Muslims; that they do not display filth in the roads of the Muslims; That they do not strike bells except lightly; that they do not raise their voices in reading any of their books in the presence of Muslims, display visible crosses, show fire in Muslim areas, or take from silk that has been claimed by Muslims’ arrows.

>They must guide Muslims, not release their enemies against them, not strike or insult a Muslim, and not allow Muslims to hear any of their polytheism, or any insult against the Messenger of Allah ﷺ or other prophets. They must not bring out wine or drink it, and sexual relations with a mahram woman are forbidden. If Muslims dwell among them, their churches and markets must be demolished.

>If they fulfill all that is mentioned and do not change the religion on which they made peace with Islam, the blood, wealth, and family of anyone who fulfills this are protected, and it is forbidden to oppress them.

Source: Ibn Hazm, Maratib al Ijma, p. 114-116

A consensus on these rulings is also mentioned in:

• Ibn Taymiyyah, Majmu' al Fatawa, 28/651-652, 654-655
• Badr al-Din al-Bawli, Minhaj al-Quyoom, pg 56
• Ibn al-Qayyim, Ahkam Ahl al-Dhimma - T. Ata'at al-Ilm, 2/363 and 2/277

The consensus of the Ummah is protected by Allah, and it cannot be wrong. See:

• Musnad Ahmad - T. al-Risalah, 45/200
• IslamQA - Some evidence from the Quran and Sunnah that scholarly consensus (ijma`) constitutes definitive proof

---

Is this better than a secular government where all citizens have the same basic rights, irrespective of their Faith? Imagine in the US today, for example, there was a law that Muslims specifically had to wear different clothing from everyone else; They had to host and feed anyone who came to their houses; They could not make calls to prayer which other people could hear; They could not speak about their beliefs in Public or say anything wrong about the beliefs of other religious groups, while the others are not stopped from doing so to Islam.

There would be an uproar throughout the world! But Shariah is somehow better than secularism?

Hey everyone!

This is our new home for all citizens of Pakistan and the Pakistani diaspora who were born in a Muslim family, indoctrinated with Islam, and decided to forsake their faith. We're excited to have you join us!

What to Post
Post anything that you think the community would find interesting, helpful, or inspiring. Feel free to share your thoughts, questions, experiences, memes, critiques of Islam, and stories.

Our Official Discord ( https://discord.gg/NaeC5TCfhp )

Join our Official Discord to connect with fellow Pakistani ex-Muslims on a closer level. It is a space to gather, interact, socialize, and engage in discourse regarding a wide range of topics, including Philosophy, Economics, Politics, and much more!

The Discord server has a brief but rigorous verification process to make sure that no malicious actors get in. Even if you don't have a Discord account, I recommend creating one and joining the server. The community that you get on Discord is unparalleled.

THE LINK: https://discord.gg/NaeC5TCfhp

How to Get Started

1. Introduce yourself in the comments below.
2. Post something today! Even a simple question can spark a great conversation.
3. If you know someone who would love this community, invite them to join.

Thanks for being part of the very first wave. Together, let's make r/ExMuslimPak amazing!

Islam, the alleged final revelation of God, explicitly allows men to beat their wives in Surah al-Nisa verse 34:

>Men are the protectors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection**^(,)** As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great. [4:34, Maududi's Translation]

If you feel that your wife is being rebellious (a nashizah), you are allowed to beat them.

Now, progressive Muslims will immediately tell you that this beating is a "light beating" and just a little tap. But this is not how Umar b. al-Khattab, the second Caliph in Islam, took the verse to be. He understood the verse to be broad enough to include even whipping your wife. We can see this in the following set of narrations:

>Malik [1266] narrated from ʿAbdullah ibn Dinar that he said:

>“A man came to ʿAbdullah ibn ʿUmar while I was with him at Dār al-Qaḍāʾ, asking him about the suckling of an adult. ʿAbdullah ibn ʿUmar said: ‘A man came to ʿUmar ibn al-Khaṭṭāb and said: “I had a slave-girl, and I used to have intercourse with her. Then my wife deliberately went to her and breastfed her. I entered upon her, and she said: ‘Here she is for you. By Allah, I have breastfed her.’” ʿUmar said: “Inflict pain upon her [your wife] and go to your slave-girl, for suckling is only the suckling of the young.”’”

>Ḥarb [2/781] narrated to us: al-Ḥumaydī said: Sufyān narrated to us; ʿAbdullah ibn Dinar narrated to us, as you hear it now, saying: “I heard Ibn ʿUmar say: ‘A man came to ʿUmar ibn al-Khaṭṭāb while he was at Dār al-Qaḍāʾ and said: “O Commander of the Believers, I had a slave-girl with whom I had intercourse, and I went out from her, but my wife went against me to my slave-girl and breastfed her so that she would become prohibited to me.” ʿUmar said: “I have determined upon you that you must cause your wife pain and go to your slave-girl, for suckling is only what occurs in childhood.”’”

>And ʿAbd al-Razzāq [13890] narrated from Maʿmar, from al-Zuhrī, from Sālim, from Ibn ʿUmar:

>“A woman breastfed a slave-girl belonging to her husband so that she would become prohibited to him. He went to ʿUmar and mentioned that to him, so he said: ‘I have determined upon you that when you return, you must inflict pain upon your wife’s back and have intercourse with your slave-girl.’”

>Al-Bayhaqī [16075], through the route of al-Ḥasan ibn ʿAlī ibn ʿAffān, narrated to us: Ibn Numayr narrated to us, from ʿUbaydullah ibn ʿUmar, from Nāfiʿ, from Ibn ʿUmar, who said:

>“A woman from the Anṣār deliberately went to a slave-girl belonging to her husband and breastfed her. When her husband came, she said: ‘Indeed, this slave-girl of yours has become your daughter.’ So the man went to ʿUmar and mentioned that to him. He said to him: ‘I have determined upon you that when you return, you must have intercourse with your slave-girl and cause pain to your wife’s back.’”

>End quote. These reports are Sahih.

>ʿAbd al-Razzāq [13889] said: “Ibn Jurayj informed me; Abū al-Zubayr informed me that he heard Jābir ibn ʿAbdullah say:

>‘A man came to ʿUmar ibn al-Khaṭṭāb and said: “My wife breastfed my slave-girl so that she would become prohibited to me.” So ʿUmar ordered that the woman be flogged and that he have intercourse with his slave-girl after the suckling.’” End quote. The chain is sound.

Source: Muhammad b. Mubarik Hakeemi, al-Atiq al-Musannaf Jami' al-Fatawa, 21/280-281

Two Sahabi's reported this incident: Ibn Umar and Jabir b. Abdullah.

From Ibn Umar 3 people reported this incident: Abdullah b. Dinar, Salim b. Abdullah, and Nafi. Abdullah b. Dinar reports the wording of "Inflict pain upon your wife". This already gives heavy connotations of a physical and painful beating. Looking at the wordings of Salim and Nafi, this goes further. They both say "Inflict pain upon your wife's back". This is undoubtedly a physical punishment, and a painful one at that. How else are you causing pain to someone's back? Additionally, the wording of Nafi' and Salim would also be more authentic as it's reported by 2 people.

Scholars commentating on Abdullah b. Dinar's narration from Ibn Umar also say it's referring to a physical punishment [which is painful]:

• Uthman al-Kamakhi, Al-Muhayya fi Kashr Israr al-Muwatta, 3/166
• Al-Habib Omar, Sharh Muwatta, Kitab al-Rada', 323
• Al-Laknawi, Al-Taleeq al-Mamjad, 2/599
• Abd al-Karim al-Khudayr, Sharh al-Muwatta, 27/104
• Kamal ibn al-Sayyid Salim, Sahih Fiqh al-Sunnah wa Adillatuhu wa Tawdhih Madhahib al-A'immah, 3/86

We can go even further by looking at some classical sources on what "Inflict pain upon someone's back" meant. For example, an anecdote preserved by Ibn Abd Raba al-Andalusi in Al-Aqid al-Farid, 1/44 mentions an incident where Umar says "I shall cause pain to your back" to Abu Hurayra, and proceeds to whip him, meaning the phrase referred to whipping. The authenticity of this report is irrelevent since we are only trying to gauge what the phrase would have meant in classical Arabic.

So there is definite basis in classical Arabic for this phrase referring to whipping, and this also makes sense linguistically since whipping was mostly done by flogging the back of the person. In Islam, flogging in Hudud is also restricted to the back due to a prophetic narration alluding to this. See: Al-Shinqiti, Sharh Zad al-Mustaqni, 372/11.

But this meaning of whipping can definitively be proven by looking at the narration of the other Sahabi, Jabir b. Abdullah. His is the very last narration in the original source I gave above.

Jabir, while relating the same incident, tells us that Umar ordered the whipping of the wife. Ibn Umar tells us the exact words Umar used ("Inflict pain/upon her back") while Jabir tells us the exact ruling Umar imposed (flogging).

So the full incident was basically as follows:

• A man comes to Umar to complain of his wife's rebelliousness
• What the wife did was that she breastfed the man's slave girl, thus making it forbidden for him to have sex with the slave (pretty understandable, which wife wants her husband to be cheating on her with a slave woman?)
• Umar says that the slave is not forbidden to the man. He should go back and have sex with the slave, and he should whip his wife**.**

Umar bin al-Khattab, the second Rightly guided Caliph, allowed men to whip their wives for their rebelliousness. Muhammad has implored Muslims to viciously follow the method and ways of the rightly guided caliphs, and especially Umar b. al-Khattab and Abu Bakr. He goes as far as to say that Allah has placed the truth upon the tongue and heart of Umar. See: Abu Da'ud 4607, Ihsan fi Taqrib Sahih ibn Hibban – T. al-Arnaut, 15/328, and Musnad Ahmad - T. Risalah, 9/144.

Yet this same man tells us that people can whip their wives. This is Islam.