The word "lahada" according to the lexicographers means, "to push" (dafa'a).

The usage of the word "struck" is not a correct translation. Rather, the phrase should be translated as (as Gf haddad said):

- He pushed my chest with a push that made me sore

Secondly, this calls to an important matter that is related to the Hand imposition of the Prophet - Allah bless him - because it is a gesture associated with driving away evil influence (waswâs) and conferring blessing as the following reports show:

1. Ubay ibn Ka`b said: "There occurred in my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah - Allah bless and greet him - saw how I was affected, he slapped me on the chest. I broke into a sweat and felt as if I were looking at Allâh in fear."

(Sahih Muslim)

2. Jarir ibn Abdullah Al Bajalî was sent by the Prophet - Allah bless him - on a mission to destroy Dhu Al Kahalasa, the idol-house of Khatham, nicknamed the Yemenite Kaba. Jarr narrates:

"I went along with a hundred and fifty horsemen but I could not sit steadily on horse. I mentioned it to the Messenger of Allah - Allah bless and greet him - who then struck his hand on my chest so hard that I could see the trace of his fingers on it, saying: 'O Allah! Grant him steadfastness and make him a guide of righteousness and a rightly-guided one!'  (Bukhari and Muslim)    

More proof that the correct translation is

‘He pushed my chest with a push that made me sore’

Wife-beating can’t be considered "in the Cause of Allaah" - the reference in the Hadeeth is a reference to Jihaad on the battlefield. "When the prohibitions of Allaah were violated" is a reference to someone committing a crime, and their being tried and then punished by flogging. This is not a reference to the way a husband should treat his wife.

So here we clearly see in a sahih (authentic) hadith that Aisha clearly told that the prophet ‘never hit a servent or a women’.

So this is also a clear proof that The usage of the word "struck" is not a correct translation. Rather, the phrase should be translated as (as Gf haddad said):

- He pushed my chest with a push that made me sore 

Answering false claim nr.2:

‘an answer to the false claim that evil omen is  in the women’

(misunderstood hadith) Volume 7, Book 62, Number 30:                                                                                           

Answer: the Hadith mentioned above has come in most of the major books of Hadith in the words near to the ones quoted here. However, the following text of it contained in the sixth volume of Imam Ahmad Ibn Hambal’s Musnad presents the true picture in this regard:

• Abu-Hassan reports that two people came to A’ishah and said to her that Abu Hurayrah narrates that the Prophet used to say that bad luck is to be found only in women, horses and houses. At this A’ishah replied: By the God who revealed the Qur’an to the Prophet! The Prophet never said this; what he did say was that the People of the Jahilliyyah hold this opinion…

It is evident from this text of the Hadith that this saying has been erroneously attributed to the Prophet (sws). He had actually quoted the views held by the people of Jahilliyyah (age of ignorance).

Answering false claim nr.3:    

‘answering the false claim that women are compared to dogs’                    

(misunderstood hadith)

These hadith mostly posted by anti islamic people gives someone the idea that women are compared to dogs and asses (=donkey) , what they fail to do is showing the hadith which nullify their claim.

Sahih Bukhari Volume 1, Book 9, Number 487 & 488:

• Narrated Abu Salih As-Samman: I saw Abu Said Al-Khudri praying on a Friday, behind something which acted as a Sutra. A young man from Bani Abi Mu'ait, wanted to pass in front of him, but Abu Said repulsed him with a push on his chest. Finding no alternative he again tried to pass but Abu Said pushed him with a greater force. The young man abused Abu Said and went to Marwan and lodged a complaint against Abu Said and Abu Said followed the young man to Marwan who asked him, "O Abu Said! What has happened between you and the son of your brother?" Abu Sa'id said to him, "I heard the Prophet saying, 'If anybody amongst you is praying behind something as a Sutra and somebody tries to pass in front of him, then he should repulse him and if he refuses, he should use force against him for he is a satan.' "

Here we clearly see that a prayer will be cut off by anybody who passes by in front of the praying person, the prophet clearly said:  anybody (ALSO MEN !) . so the claim that ‘a women is compared to a dogg or a donkey is rediculous and nonsense, since the prophet clearly mentioned ‘anybody’, see also:

• Sahih Bukhari, Volume 1, Book 9, Number 489:                                                                 
  Narrated Busr bin Said: that Zaid bin Khalid sent him to Abi Juhaim to ask him what he had heard from Allah's Apostle about a person passing in front of another person who was praying. Abu Juhaim replied, "Allah's Apostle said, 'If the person who passes in front of another person in prayer knew the magnitude of his sin he would prefer to wait for 40 (days, months or years) rather than to pass in front of him." Abu An-Nadr said, "I do not remember exactly whether he said 40 days, months or years."

There’s  no comparison at all between a women , dogg or ass. Some muslims thougt that only women and dogss cutt of the prayer, they failed to know the true words mentioned by the prophet regarding the things who cut off someones prayer. Thats why aicha responded to them.

The prophet also had no problem at all with his wife being close to him while praying:

• Volume 1, Book 9, Number 493:                                                                           
  Narrated 'Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, "You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet."

• Volume 1, Book 9, Number 491:                                                                              
  Narrated 'Aisha: The Prophet used to pray while I was sleeping across in his bed in front of him. Whenever he wanted to pray Witr, he would wake me up and I would pray Witr.

• Volume 1, Book 9, Number 495:                                                                                
  Narrated Abu Qatada Al-Ansari:Allah's Apostle was praying and he was carrying Umama the daughters of Zainab, the daughter of Allah's Apostle and she was the daughter of 'As bin Rabi'a bin 'AbduShams. When he prostrated, he put her down and when he stood, he carried her (on his neck).

Secondly the prophet even had no problem with his menstruating wife being next to him while praying

• Sahih Bukhari, Volume 1, Book 9, Number 497:                                                  
  Narrated Maimuna: The Prophet used to pray while I used to sleep beside him during my periods (menses) and in prostrations his garment used to touch me.

We clearly proof that no women at all  (menstruating/non menstruating) annules a prayer when shes around her husband , the prophet clearly mentioned that someones prayer will be annuled if a person (could be a man, child or menstruating / non-menstruating women) passes by in front of him. 

Answering false claim nr.4:

‘answering the false claim that women are oppressed in islam’

(misunderstood hadith)  Sahih al-Bukhari, Volume 7, Book 72, Number 715:

In the above Hadith, there are few points to notice and mention:

1-  The man failed to follow Noble Verse 4:34 which was sent by Allah Almighty to protect women from harmfull men.

2-  The woman was trying to get back with her first husband.  In Islam, if a woman gets divorced or divorces herself from her husband through the Islamic court by "Khala'", then the only way she can get back with her husband, or her husband gets back to her is by HER MARRYING ANOTHER PERSON, HAVE SEXUAL INTERCOURSE WITH HIM, AND THEN GET A DIVORCE FROM HIM.  This is to guarantee that divorce would not be a joke among Muslims.

3-  The woman was claiming that her second husband was sexually no good.  The husband disputed that, and brought his two sons from another marriage as a proof that he can perform sex.  The Prophet peace be upon him then told the woman "by Allah, these boys resemble him as a crow resembles a crow".

4-  Aisha's opinion about the woman's bruise doesn't prove or disprove anything.   She got angry because she saw another woman badly beaten, which is perfectly fine and acceptable.  But her emotions and opinions are not Islamic Verdicts! 

Many authentic hadith proof that Islam liberated women and made them free. See hadith Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138 & 2139.                    

In ‘Sahih Muslim, Book 018, Number 4251’ we see that a woman in islam is even allowed to take from her husband's property without his knowledge if he falls below this basic level of supporting her. Also Umar Ibn khattab told the prophet that ‘women had the upperhand over men in Medina in’  in Sahih Bukhari,Volume 7, Book 62, Number 119’ , the prophet showed a smile after hearing this.  

This clearly proofs that aicha’s reaction was based on emotions, which is normal and perfectly fine. We also have to notice that in pre-islamic (before islam) time women were depressed by the arabs, Islam came to liberate those women and to give them many rights. Unfortunately some muslim men (still today) fail to follow the true message of Islam, instead of this they follow their evil (pagan) cultural practices and customs! , this has nothing to do with Islam! Islam honours women and clearly fobids the cruel beating of wives!

Secondly the hadith tells only one part of the incident, it doesn’t mention anything about the decision made by the prophet after this incident , simply because only one part of the story is known and written down. So it’s rediculous to say that Islam and the prophet allowed wife beating, as a matter of fact the opposite is true!

Noble Verses and Sayings about the prohibition of wife beating:

The following Noble Verses and Sayings from the Noble Quran and Prophet Muhammad peace be upon him respectively seem to very well support the above interpretation:

"...Do not retain them (i.e., your wives) to harm them...”(The Noble Quran, 2:231)

"If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, God is well-acquainted with all that ye do.” (The Noble Quran, 4:128)

Narrated Mu'awiyah al-Qushayri: "I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.”                                                                                                         
(Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)

Narrated Mu'awiyah ibn Haydah: "I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.”                                                                                               
(Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)

"on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.” (The Noble Quran, 4:19)

Riyad as Saliheen, chapter 34, ‘treating women well’ Nr. 279. Iyas ibn 'Abdullah ibn Abi Dhubab reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not beat the female slaves of Allah." Then 'Umar came to the Prophet and said, "The women have become bold towards their husbands," and so he made an allowance to beat them. Then many women surrounded the family of the Messenger of Allah to complain about their husbands. The Messenger of Allah, may Allah bless him and grant him peace, said, "The people of the household of Muhammad have surrounded by many women who are complaining about their husbands. Those men are not among the best of you."

Another authentic version in Sahih Ibn Hibban (9:491) adds that the Prophet then revoked the dispensation.

Also the prophet did never beat any of his wives

Aaishah (Radhiallahu 'Anha) said: "Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) never hit anything with his hand ever, except when fighting in the path of Allaah. Nor did he ever hit a servant or a woman."  [Recorded by Ibn Maajah. Al-Albaanee graded it Saheeh.]

As muslims we have to follow the example of the prophet (who never beat his wives !)

"You have indeed in the Messenger of Allah an excellent example for him who hopes in Allah and the Last Day and who remember Allah much" Surah Ahzab [33:21]

Riyad as Saliheen, chapter 34, ‘treating women well’, nr  278. Abu Hurayra stated, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.'" [at-Tirmidhi]

Riyad as Saliheen, chapter 34, ‘treating women well’, nr. 275. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other ­ or another­ trait of hers." [Muslim]

Riyad as Saliheen, chapter 34, ‘treating women well’, nr. 273. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Treat women well. Woman was created from a rib. The most crooked part of the rib is the top part. If you try to straighten it, you will break it. If you leave it, it remains crooked. So treat women well."

His statement that “the best of you are the best in their behavior towards their wives, and I am the best of you in my behavior towards my wives” shows that

(1) wife-beaters are the worst men and
(2) no Muslim wife-beater can possibly claim to imitate the Prophet , although Allah Most High said to imitate him : {Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much}                    
(Quran 33:21).

Answering false claim nr.5:

(misunderstood hadith)  Sunan Abu Dawud, Book 1, Number 0142:

false claim by quoting this hadith ‘islam is an religion that supports wife beating and slavery’

Answer:

Many anti-islamic sites quote this hadith to support their false claim about Islam. Their tactic is to quote only one part or one hadith about a certain issue/subject/ruling . The next thing they do is adding their own false interpretation to it. They hide other hadith and quranic verses about the same subject which expose their false claims.

To fully understand this hadith we have to study ‘the position and treatment of slaves in islam’ and the ‘the treatment of wives in islam’.

• the treatment of wives in islam:

It is the right of the Muslim wife that she is not to be struck except in the case of nushooz (rebellion against the husband's authority).  Even in that case, the husband is only allowed to "strike" her, but in a way which does no harm, similar to the proper disciplining of a child.  It is never lawful for him to strike her face or cause her any bruise or injury. Allah says in the Qur'an:        

{...Wa allaatiy takhaafoona nushoozahunna fa'idhoohunna wahjuroohunna fiy al-madhaaji'i wadhriboohunna fa in ata'nakum falaa tabghoo 'alaihinna sabeelan inna Allaha kaana 'aliyyan kabeeran.}
{...And (as for) those (women) from whom you anticipate rebellion, admonish them, avoid them in the sleeping place and hit them.  If they obey you, do not desire and further way to (harm) them.  Surely, Allah is Knowing, Great.}  An-Nisaa:34

It is incomprehensible how so many translators have translated the word "wadhriboohunna" in the above verse as "beat them" or, even more laughable:  "beat them [lightly]".  This is wrong, wrong, wrong.  It is an abomination which has caused much misunderstanding and opened the door to the enemies of Islam.  The word in Arabic means to "strike" or "hit".  It inludes everything from a tap with a tooth-stick to what in English we call beating.  If it is stated that so-and-so "hit" so-and-so without further description, it would be assumed to be a single blow and it could be of any magnitude. 

When the Prophet (sas) took a tiny stick and tapped one of the Muslims on the stomach to straighten the ranks in preparation for war, he "hit" him with this meaning.  Contrast this to the English phrase:  "beat them".  The meaning is totally different.  If you took a shoe lace and hit someone on the hand with it, you could properly say dharabtahu in Arabic but in English you could never say that you had "beaten" that person.  Please get this straight and correct anyone you hear distorting the meaning of this verse in this way.

The verse mentions admonition, boycotting and hitting in the case of nushooz.  This refers to a rebellion against the husband's authority within the marriage which amounts to a breach of the marriage contract on her part. 

Many scholars have stated that the three steps must be taken sequentially, i.e, admonition then separation in sleeping and finally (light) hitting, making (light) hitting a last resort only in extreme situations.  Thus the vast majority of whan men do to their wives in spontaneous fits of rage often over trivial issues is absolutely haraam and not sanctioned by Islam in any way. Imam  An-Nawawi said about his:

"At the first indication of disobedience to marital authority, a wife should be exhorted by her husband without his immediately breaking off relations with her.  When she manifests her disobedience by an act which, although isolated, leaves no doubt to her intentions, he should repeat his exhortations and confine her to the house but without striking her... Only when there are repeated acts of disobedience may a husband strike his wife."

As we said, this can NEVER be a "beating".  A husband is never allowed to strike his wife in any way which causes injury or leaves any kind of mark.  The Prophet (sas) said during the Farewell Hajj:

"Fattaqoo Allaha fiy an-nisaa'i fa innakum akhadhtumoohunna bi amaani Allahi wa istahlaltum furoojahunna bi kalimati Allahi wa lakum 'alaihinna an laa yooti'na furushakum ahadan takrahoonahu fa in fa'alna dhaalika fadhriboohunna dharban ghaira mubarrihin wa lahunna 'alaikum rizquhunna wa kiswatuhunna bi al-ma'roofi."
"So beware of Allah regarding women for you have taken them as a trust from Allah and you have made their bodies lawful with the word of Allah.  You have the right over them that they should not allow anyone on your furnishings who you dislike.  If they do that, hit them in a way which causes no injury.  And, they have the right over you to provision and clothing according to custom." (Bukhari & Muslim)

Proof from authentic hadith shows that it is not generally permitted to hit one's wife

Narrated Mu'awiyah al-Qushayri: "I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.  (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)"

Narrated Mu'awiyah ibn Haydah: "I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.  (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)"

• the position and treatment of slaves in islam: The prophet forbade cruel beating of a slave and cruelty against slaves:

Hadith Book: Al-Adab al-Mufrad Al-Bukhari

171. Abu Mas'ud said, "I was beating a slave of mine when I heard a voice behind me, 'Know, Abu Mas'ud, that Allah is able to call you to account for this slave.' I turned around and there was the Messenger of Allah, may Allah bless him and grant him peace. I said, 'Messenger of Allah, he is free for the sake of Allah!' He said, 'If you had not done that, the Fire would have touched you (or the Fire would have burned you).'"

174. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "When one of you strikes his servant, let him avoid his face." 

176. Hilal ibn Yasaf said, "We used to sell linen in the house of Suwayd ibn Muqarrin. A slavegirl came out and said something to one of the men and that man slapped her. Suwayd ibn Muqarrin asked him, 'Did you slap her face? We were seven and we only had a single servant. Then one of us slapped her and the Prophet, may Allah bless him and grant him peace, ordered him to set her free.'"

177. Ibn 'Umar said, "I heard the Prophet, may Allah bless him and grant him peace, say, 'The expiation for someone who slaps his slave or beats him more than he deserves is to set him free.'"

181. 'Ammar ibn Yasir said, "None of you beats his slave unjustly without the slave receiving retaliation from him on the Day of Rising."

188. Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'"                                                 

190. Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them."

Hadith Book: Riyad as-Salihin » On the prohibition against cruelty to a slave, animal, woman, or child without legitimate reason

1606. Hisham ibn Hakim ibn Hizam reported that in Syria he passed by some of the Nabatean peasants who had been made to stand in the sun with oil poured on their heads. He said, "What is this?" He was told, "They are being punished on account of the land-tax." (One variant has, "They have been imprisoned on account of the jizya-tax.") Hisham said, "I testify that I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah will punish those who torture people in this world.'" He went to the amir and told him and he commanded that they be released. [Muslim]

The Prophet, upon him peace, had stipulated in his "last pilgrimage" speech:

"And your slaves! see that you feed them such food as you eat yourselves and dress them

what you yourself wear. And if they commit a mistake which you are not inclined to forgive then sell them, for they are the servants of Allah and are not to be tormented!"

In another hadith he said, upon him blessings and peace: "Be kind to slaves as to your own children...and those that say their prayers are your brethren."

"The masters were obliged not to put slaves under hardship; slaves were not to be tortured, abused or treated unjustly. They could marry among themselves  with their master's permission - or with free men or women! They could appear as witnesses and participate

with free men in all affairs. Many of them were appointed as governors, commanders of army and administrators. In the eyes of Islam, a pious slave has precedence over an

impious free man." Al-Tabataba'i, Tafsir (16:338-358).

158. 'Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: "The prayer! The prayer! Fear Allah concerning your slaves!"

(Al-Adab al-Mufrad Al-Bukhari )

We would like to stress that Islam caters for rights of every creature. It urges a Muslim to show good and kind treatment to anyone under his/her control; he should neither maltreat him or her nor should he subject him/her to any form of exploitation.
Islam totally objects and fights all forms of slavery. The focus of Islam in all its teachings and rites was to eradicate this prevailing practice. Now, slavery has been abolished by international conventions, and this goes in line with aims and objectives of Islam.

Islam came to liberate slaves, in islam only war captives were enslaved, these slaves were freed later by the rules of Islam, It was back then in the time of Mohammed sws for humanity and the societies sake that prisoners of ware were enslaved, so that they were protected against poor life, bad living conditions, prostitution to make money, and to prevent homeless childeren.

We should remember when the Caliph `Umar Ibn Al-Khattab (may Allah be pleased with him) said in a famous khutbah (Speech or sermon) of his, “When did you make the people as slaves or servants of you while Allah, the Almighty, created them free?!”

Again, the Prophet peace be upon him said:

Narrated Abu Musa Al-Ash'ari:  "The Prophet said, "Give food to the hungry, pay a visit to the sick and release (set free) the one in captivity (by paying his ransom)." (Translation of Sahih Bukhari, Food, Meals, Volume 7, Book 65, Number 286)"

Narrated Asma: "No doubt the Prophet ordered people to manumit slaves during the solar eclipse.  (Translation of Sahih Bukhari, Eclipses, Volume 2, Book 18, Number 163)"

Let us look at Noble Verse 24:33 "Let those who find not the wherewithal for marriage keep themselves chaste, until God gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which God has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is God, Oft-Forgiving, Most Merciful (to them),"  In this Noble Verse, we see that if a slave requests his freedom from his Muslim master, then his master not only must help him earn his freedom if there is good in the Slave, but also pay him money so the slave can have a good start in his free life.

This means that the Muslims from the very beginning advocated the freedom of all human beings and were against the oppression of free people by tyrants and dictator leaders.”

Having clarified the above, we would like to states that it was a war custom in the past to take men and women as captives and then turn them into slaves. Islam did not initiate it, rather, it was something in practice long ago before the advent of Islam. And when Islam came, it tried to eradicate (erase) this practice, bit by bit. So it restricted it to the reciprocal practice of war, in the sense that Muslims took war captives just as the enemies did with them. Later these slaves were freed.

These encouraging teachings served as incentives towards the emancipation of slaves and slaves were liberated by the thousands.

• Rasulullah Sallallahu Alayhi Wasallam himself freed 63 slaves,
• Hazrat Abu Bakr Radhiallahu Anhu freed 63,
• Hazrat Abdur-Rahman bin Auf Radhiallahu Anhu 30,000
• Hazrat Hakim bin Huzam Radhiallahu Anhu 100
• Hazrat Abbas Radhiallahu Anhu 70
• Hazrat Ayesha Radhiallahu Anha 69
• Hazrat Abdullah bin Umar Radhiallahu Anhu 100
• Hazrat Uthman Radhiallahu Anhu used to free one slave every Friday and he would say that he would free any slave who performed his prayers with humility.
• Hazrat Zul-Kilah Radhiallahu Anhu freed 8,000 slaves in a single day.

Hazrat Umar Radhiallahu Anhu passed certain laws during his Khilafat which led to the emancipation of thousands of slaves, and to the prevention of certain specific forms of slavery. Some of the edicts that he issued:

1. All the apostate tribes that were enslaved during the Khilaafat of Hazrat Abu Bakr Radhiallahu Anhu were to be freed.

2. A Zimmi (protected non-Muslim subject of an Islamic state) should not be enslaved.

3. Arabs will not be enslaved.

4. Those who had been enslaved during the days of ignorance (prior to the advent of Islam) and had lived to witness the Islamic era, should redeem themselves from slavery by paying their costs (their value) to their owners whether they were willing or not.

As a result of all these laws, there came a time when slavery was totally extirpated. But of course, this extirpation came about after a gradual process because that was the only safe and expedient way of tackling the problem.

The Hadith we showed before (see page  )  proofs clearly that cruel beating and beating someone in the face is strictly forbidden in Islam.  Secondly we proofed  (see: Sunan Abu-Dawud, Book 11, Marriage Kitab Al-Nikah, Number 2138 and 2139   &  Riyad as-Salihin, chapter 34, ‘Treating women well’)  that it is the right of the Muslim wife that she is not to be hit except in the case of nushooz (repeated rebellion against the husband's authority).  Even in that case, the husband is only allowed to "hit" her, but in a way which does no harm, similar to the proper disciplining of a child.  It is never lawful for him to hit her face or cause her any bruise or injury. Further we clearly proofed with the sunna of the prophet that if a person tortures or cruel beats another person (slave/free person) he/she will be punished for this action by Allah swt on the day of reseruction.

• Keeping all this ( we mentioned before) in mind, we have the correct knowledge to understand the hadith quote in Sunan Abu Dawud:

Book 1, Number 0142:                                                                                     
I (the narrator Laqit) then said: Messenger of Allah, I have a wife who has something (wrong) in her tongue, i.e. she is insolent. He said: Then divorce her. I said: Messenger of Allah, she had company with me and I have children from her. He said: Then ask her (to obey you). If there is something good in her, she will do so (obey); and do not beat your wife as you beat your slave-girl.                                                         
(beat is a not correct translation, correct translation= hit)

The Hadith makes clear that laqit Ibn Sabirah was having problems with his wive, cause of her insolent behaviour. Notice how the prophet responded to laqit ibn Sabirah, he didn’t say anyhting like ‘beat your insolence wife to discipline her’, this sort of teaching has no place in Islam,  instead of this the prophet advised Laqit Ibn Sabirah to divorce or in other words seperate from his wive (temporary or not temporary) . This way of dealing with your wife’s rebellion is exactly described in the Quran chapter An-nisa verse 34. The prophet’s advise in this hadith was off course based on the law of Allah swt (chapter An-nisa verse 34). Laqit Ibn Sabirah made the prophet clear that divorce was a difficult issue for him since he and his wive were having children, the prophet replied to him with the advise to talk to his wive about the problem (her insolent behaviour) , thats why the prophet said:

‘Then ask her (to obey you) , with this the prophet ment ‘ask your wife to stop her insolent behaviour’

If all of this doesn’t solve the issue, and for example a wife keeps repeating her insolence behaviour over and over, then this is in the Islamic law the only situation in which a husband is allowed to hit his wive lightly (not in  the face and not painfull) , BUT because the prophet discouraged this option and warned those men who hit their wives  (see hadith: Riyad as Saliheen, chapter 34, ‘treating women well’,Nr. 279) it is stated that : ‘hitting your wife lightly in this situation is only permitted when one is reasonably sure that there will be general benefit in it and this benefit is greater than the associated harms ‘(this is mentioned in ‘Sultan al-Ulama Izz Ibn Abd al-Salam’ quoted by Ibn Allan al-Bakri in his Sharh Riyad al-Salihin and quoted by many other great scholar in islam’s history),

The prophet wanted to remind laqit Ibn Sabirah that he (in the situation of Qur’ran verse 4:34) in no way is even allowed to discipline his noble wive in the same non-brutal way he would discipline his slavegirl . The prophet clearly told his companions to not hit their wives (See Riyad as-Salihin, Chapter:’ Treating women well’) , he discouraged this and warned those men who hit their wives , but if a husband does hit his wife (if he can’t control himself in the situation of Quran verse 4:34 ), then he has to do this in certain limits (only a light hit, wich causes no harm, and not on the face, and secondly he is not even allowed to discipline his wife in the same non-brutal way he would discipline his slavegirl ), otherwise he has to fear punishment from Allah swt. And this was exactly the point the prophet wanted to make clear to Laqit Ibn Sabirah in the discussed Hadith. A husband’s wife has the right to be treated in excellence (mentioned by the prophet in his Farewell speech), and therefore it would be even a shame if a husband discplines his wife in the same non-brutal way he would discipline his slavegirl in the situation of Quran verse 4:34 (in general it is strictly forbidden for the husband to hit his wife), not because a slave is less then a free person, but because a husband’s wife has the right to be treated like the best by her husband! , a husband has to make his wife feel that she is special to him (see tafsirIbn Kathir ‘An-Nisa 19’ quoted at page 18 ). That’s why Allah swt and the prophet said:  

Riyad as Saliheen, chapter 34, ‘treating women well’ , nr 278. Abu Hurayra stated, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their  wives.'" [at-Tirmidhi]     

"on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.  (The Noble Quran, 4:19)"

We know understand the true meaning of the hadith in Sunan Abu Dawud, Book 1, Number 0142. The false anti-islamic claim about this hadith has been exposed.

Finally check the great speech "Fulfilling the rights of women with excellence" by Shaykh Faraz Rabbani at:

http://www.sunnipath.com/resources/Questions/QA00003955.aspx (Taken from: Clear Paths to the Gardens of the Righteous Imam Nawawi's Riyad al-Salihin Explained, using classical sources Selected hadiths from Imam Nawawi’s Riyad al-Salihin (‘Gardens of the Righteous’) are explained using Imam Ibn `Allan al-Bakri’s commentary, Dalil al-Falihin (‘Guide for the Successful’), and other hadith commentaries and classic scholarly references. The commentary shows us how to soundly understand and live the guidance of the Messenger of Allah (Allah bless him and give him peace), and brings out the deep meanings of the words of the Beloved Messenger of Allah (Allah bless him and give him peace), whom Allah gave, “The most encompassing speech,” [as related in a hadith in Bukhari and Muslim] for his guidance is brief in words yet oceanic in depth)

(see also  page , for other hadith who proof this excellence treatment to women in islam)

Answering false claim nr.6:

(Misunderstood hadith)  Sunan Abu Dawud, Book 11, Number 2142

Answer:

In regards to Allah Almighty will not ask a man why he hit his wife, this is as long as the man does not violate the Law of Noble Verse 4:34. The Hadith we showed before (see page  )  proofs clearly that cruel beating and beating someone in the face is strictly forbidden in Islam.  Secondly we proofed  (see: Sunan Abu-Dawud, Book 11, Marriage Kitab Al-Nikah, Number 2138 and 2139   &  Riyad as-Salihin, chapter 34, ‘Treating women well’)  that it is the right of the Muslim wife that she is not to be hit except in the case of nushooz (repeated rebellion against the husband’s authority, mentioned in Quran verse 4:34).  Even in that case, the husband is only allowed to "hit" her, but in a way which does no harm, (not in  the face and not painfull, mentioned by the prophet in his last speech at the Farewell Haji).  BUT because the prophet discouraged this option and warned those men who hit their wives  (see hadith: Riyad as Saliheen, chapter 34, ‘treating women well’,Nr. 279) it is stated that : ‘hitting your wife lightly in this situation is only permitted when one is reasonably sure that there will be general benefit in it and this benefit is greater than the associated harms ‘(this is mentioned in ‘Sultan al-Ulama Izz Ibn Abd al-Salam’ quoted by Ibn Allan al-Bakri in his Sharh Riyad al-Salihin and quoted by many other great scholar in islam’s history),

So we clearly proofed in which situation a husband is allowed to hit his wife lightly, in this case ‘a husband will not be asked by Allah to why he hit his wife’ , because Islam doesn’t accept any other reason then the situation of Noble vers 4:34 for hitting ones wife. But if a man hits his wife in any other situaton then Noble verse 4:34, then he will also ‘not be asked to why he hit his wive’ , but he will be punished for this without further question, because he cearly violated the laws of Allah swt in the Noble Quran and the Sunna of the Prophet:

"...Do not retain them (i.e., your wives) to harm them ...(The Noble Quran, 2:231)"

Narrated Mu'awiyah al-Qushayri: "I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.  (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)"

"...on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.  (The Noble Quran, 4:19)"

"If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, God is well-acquainted with all that ye do.  (The Noble Quran, 4:128)"

"And among God's signs is this: He created for you mates from amongst yourselves (males as mates for females and vice versa) that you might find tranquillity and peace in them. And he has put love and kindness among you. Herein surely are signs for those who reflect. (The Noble Quran 30:21)"

A mean man to his wife is a violator to Noble Verse 30:21 and the Sunna of the prophet. An abusive man to his wife is a violator to Noble Verses 2:231 , 4:19 and the sunna of the prophet (peace be upon him).

When a husband deals with his wife, he must always "fear Allah and know that he will meet Him" someday and be held accountable for every atom of positive and negative he did to his wife:

"Then shall anyone who has done an atom's weight of good, see it!  And anyone who has done an atom's weight of evil, shall see it.   (The Noble Quran, 99:7-8)"

See tafsir Ibn Kathir an Nisa -19 (quoted at page) for the beautifull treatment of women in islam, this treatment is every muslim husband obligated to follow in islam!

Also the prophet did never beat any of his wives

Aaishah (Radhiallahu 'Anha) said: "Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) never hit anything with his hand ever, except when fighting in the path of Allaah. Nor did he ever hit a servant or a woman."  [Recorded by Ibn Maajah. Al-Albaanee graded it Saheeh.]

As muslims we have to follow the example of the prophet (who never beat his wives !)

"You have indeed in the Messenger of Allah an excellent example for him who hopes in Allah and the Last Day and who remember Allah much" Surah Ahzab [33:21]

Answering false claim nr.7:

(misunderstood hadith)  Sahih Bukhari, Volume 1, Book 6, Number 301

Musalla =Literally a place where prayer is performed, although in practice it has come to refer to large open spaces outside cities for that purpose.

Answering the false claim that ‘Women are dumb and less intelligence in brain and religion then men’

Answer 1 :

Comment (source = fatwa by G.F Haddad) : The important issue here is meaning. Even the plainest statement can become completely incoherent on the tongue of a retarded person or a pathological liar. The hadith here uses two figures of speech: the first is hyperbole (mubalagha) meaning exaggeration in the words “even a prudent, sensible man might be led astray by some of you” i.e. a fortiori an ordinary man. The second figure is synechdoche (majaz mursal) consisting in using the whole for the part: intelligence to mean the specific legal testimony of a woman, and religion to mean the prayer and fast at the time of menses.

Numerous verses and other narrations stress that the reward of women equals that of men even if their acts differ. So this particular narration is not meant literally but as an acknowledgment of the power women wield over men while ostensibly less active in the public and spiritual spheres.

However, the real import of the hadith - spoken at the Farewell Pilgrimage - and its actual context was that the Prophet (saws) challenged the women that were present to realize that unless they helped raise money with their gold and jewelry, they would miss the reward of men waging jihad as well as show ingratitude.

In the full version of the hadith the Prophet also orders the women to ask forgiveness and desist from frequently cursing their husbands. All this was spoken at a time of

(1) the impending departure of the latter on jihad
(2) the impending departure of the Prophet from this world and
(3) the fact that “Cursing the believer is like killing him.”

But the Prophet was also being playful in his use of strong terms to impress this teaching on the listeners. Ruqayyah Waris Maqsud writes, “After the Farewell Pilgrimage at the Eid prayer, the Prophet walked past the men leaning on Bilal's arm, and came to the rows of women behind them. Bilal spread out a cloth and the Prophet urged the women to be generous with their gifts of charity, for when he had been allowed a glimpse into the flames of Hell, he had noted that most of the people being tormented there were women.

The women were outraged, and one of them instantly stood up boldly and demanded to know why that was so.  'Because,' he replied, 'you women grumble so much, and show ingratitude to your husbands! Even if the poor fellows spent all their lives doing good things for you, you have only to be upset at the least thing and you will say, 'I have never received any good from you!' (Bukhari 1.28, recorded by Ibn Abbas - who was present on that occasion as a child).
At that the women began vigorously to pull off their rings and ear-rings, and throw them into Bilal's cloth.” 

See also:

Sheikh Muhammad Ali Al-Hanooti’s explenation about this hadith at islamonline:

http://www.islamonline.net/livefatwa/english/Browse.asp?hGuestID=j2y56m

and:

http://www.ourdialogue.com/Ws1.htm

Answer 2:

Many muslims and non-muslims misunderstand the meaning it conveys. This is largely due to the fact that the Hadith is quoted only in part and the relevant statement is cited out of context. There are other hadith about the same incident, which shows us the context of the hadith in question, Ibn `Abbas said:

·        "I attended Eid prayers with the Prophet (PBUH), and (after his death) with Abu Bakr, `Umar and `Uthman. All of them used to perform the prayer before the khutbah. The Prophet (PBUH) came down (from the minbar) - and it is as if I can see him now, gesturing to them to sit down - then he would come through the crowd, until he reached the women. Bilal was with him, and he recited: ( O Prophet! When believing women come to you to take the oath of fealty to you, that they will not associate anything whatever with Allah . . .) (Qur'an 60:12), until the end of the ayah. Then he said, `Are you adhering to that?' Only one woman answered, `Yes, O Prophet of Allah (PBUH),' and he did not know at that time who she was⁴⁰. He said, `Then give sadaqah,' and Bilal spread out his cloak. The Prophet (PBUH) said, `Come on, may my father and my mother be sacrificed for you!' So they began to throw their rings and jewellery onto Bilal's cloak."⁴¹  
(Fath al-Bari, 2/466, Kitab al-'idayn, bab maw'izat al-imam al-nisa'a yawn al-'id; Sahih Muslim, 6/171, Kitab salat al-'idayn.)

The Prophet (PBUH) addressed the women in the Eid prayer-place, reminding them about their religion, and that he took charity from them, reconfirmed their adherence to their oath of allegiance, enjoined them to remember the teachings of Islam, and motivated them to do good works. All of this was achieved by calling them to attend the congregational prayer on both Eids. This is indicative of the importance of congregational prayer in the life of the Muslim individual and the Islamic society.

The Prophet (PBUH) was concerned with the teaching and guidance of women, and wanted them to play a part in building the Muslim society, so he devoted part of his khutbah to women. He would come to the place where the women were gathered, and exhort and remind them, and he made doing this a duty of the imam.

People always attribute to the Prophet, peace be upon him, the suggestion that women are inferior to men on grounds of a deficient mind a lack of faith. This is far from true.

Let us look at the Hadith in full: “On the occasion of Eid, either that of sacrifice or that of ending the fast, the Prophet, peace be upon him, went to the prayer place, and then went to speak to women and he said: “Ladies! I have not seen people deficient in mind and religion yet can get away with a rational man’s mind like any one of you.” They asked: “How are we deficient in mind and religion, Messenger of God?” He said: “Is it not true that a woman’s testimony counts as half that of a man?” When they answered in the affirmative, he said: “This is her mental deficiency. Is it not true that when a woman is in her period she neither prays nor fasts?” They again answered in the affirmative. He said: “This is her religious deficiency.” (Related by Al-Bukhari and Muslim)

To start with, the Prophet, peace be upon him, was speaking to a congregation of women on a joyous occasion. Exemplary in his care for others, particularly his companions, and kind and compassionate as he was, it is inconceivable that he would insult them by such a statement, if he meant it as a statement of fact, like some of us do. The Prophet, peace be upon him, simply used this phrase “deficient in mind and religion” to alert them to what he wanted to say to them. The Prophet, peace be upon him, frequently uses such a method, inserting some words that may not be relevant to the point he wants to stress, so that they serve to attract the attention of his audience. From the other Hadith about this occasion we saw that the prophet wanted to encourage women to give alms / saqada.  Furthermore, his statement expresses amazement at a well-known situation, when a man is infatuated by a woman to the extent that his behavior changes in character. He may be wise and intelligent, yet he could easily behave in a way that is inconsistent with his intelligence and wisdom when he is so infatuated. This is a case where a woman who is generally weaker than a man can control him.

The Hadith mentions that the Prophet’s women audience asked him to clarify what he said. His clarification pinpoints certain aspects that suggest no inferiority whatsoever. The mental deficiency is related to the fact that in certain cases, two women witnesses are required in place of one-man witness. This has to do with the role of each of the two sexes in Islamic society. It is no reflection on a woman’s mental ability. As for religious deficiency, the Prophet, peace be upon him, states the fact that a woman is exempt from prayer and fasting when she is in menstruation. While God gives a woman the reward for prayer and fasting as if she has done them, since she stops only because of her condition and in response to God’s orders, still the fact that she does not fulfill these duties means that her worship is less in terms of what she offers. It does not mean that she is a lesser believer.

As for a relevant statement of fact in this regard, the Prophet, peace be upon him, says, “Women are full sisters of men.” In the Arabic text, the Prophet, peace be upon him, uses here a word, which implies total similarity and equivalence. Hence, the Prophet’s statement suggests no inferiority attached to women. The Qur’an and the Sunnah assign the same duties to both men and women, and promise them the same reward. If this does not mean the same status, I would like to know what does.

May I add here that the translation of this Hadith as quoted is wrong, because it splits the relevant sentence and gives the Prophet's words in such a way that they appear to make a statement of fact. This is wrong, as I have explained.

As for the other part, a full translation of it goes as follows: “‚I have seen hell and I have never seen any thing more horrific than what I saw then. I also saw that the majority of its dwellers are women. ‚ They asked: “On what grounds, Messenger of God? He said: “By their denial.‚ They said: “Their denial of God?‚ He answered: “No. Their denial of their spouses and their denial of kindness. You may be kind to one of them all the time, but when she finds fault with you she says: I have never received any kindness from you. ‚”

To start with, the Hadith does not say that most women are in hell. It says that the majority of hell dwellers are women, which simply signifies that more women fail in this worldly test than men. Then the Prophet, peace be upon him, points out their failure, which is not based on denying God. Rather, it is denying kindness, particularly in marital situations. The Prophet, peace be upon him, has pointed this out in more than one Hadith, warning women against grumbling and frequent complaints. He is also warning them here against denying kindness by their husbands, highlighting a failing that is often expressed in denying past kindness.

The Hadith shows that women can easily avoid such a destiny by being fair and appreciative of kindness. They should always be grateful to God for what He has given them and also be appreciative of any kindness done to them by others, particularly those with whom they live, be they their husbands, parents or other relatives.

Answer 3 :

Another great explenation about the hadith in question:

We will answer the question through the Arabic original reading and studies of the Hadith by great scholars in Islam. Translation is not capable to convey the correct spirit of the Hadith.

1. Our source of knowledge is Allah (SWT). Reason is not a source, but is a tool to understand what Allah revealed to us through his messanger (SAAWS). If you believe in this data, then your argument would be in the authenticity of the content of a Hadith.

2. The Hadith is authentic, the Prophet (SAAWS) talks about women not as a gender or a race or ethnic. He talks about sinful people (could also be non-muslim women/men) who deserve what they will have of destiny. If a man does the same, he will have the same Hell. This is the only way you can interpret the Hadith.

The Hadith does not depict a woman as inferior; not at all!

Islam honours women very high and many verses of the Qur'an and practices of the early Muslims bear witness to the fact that woman is, at least, as vital to life as man is, and that she is not inferior to man in any way (in neither religion or intelligence). Islam never belittles woman or underestimates her role in the society. Allah has made this clear in the Glorious Qur’an, by stating shining examples of some women for the believers– male and female- to emulate.  In this context, the Glorious Qur’an says,

 “And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evil doing folk; and Mary, daughter of Imran, whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His Scriptures, and was of the obedient.” (At-Tahrim: 11-12)

Allah Almighty and prophet Muhammad praised the good women, let us look at the following quotes from our Islamic sources:

"For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in God's praise,- for them has God prepared forgiveness and great reward.  (The Noble Quran, 33:35)"

"The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey God and His Apostle. On them will God pour His mercy: for God is Exalted in power, Wise.  (The Noble Quran, 9:71)"

Here we clearly see that also a women can protect a men in religion by forbidding what is evil and enjoining what is just, this clearly proofs that in islam woman are not inferior to men (neither in religion or in intelligence).

"And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of God, and from His presence is the best of rewards."  (The Noble Quran, 3:195)"

"O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [my note: money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.  (The Noble Quran, 4:19)"

Notice how Allah Almighty used the word "great" in Noble Verse 4:19. When Allah Almighty said "and God brings about through a great deal of good" in Noble Verse 4:19, He really meant it!  There is a GREAT DEAL OF GOOD in the righteous women in Islam, and Allah Almighty wouldn't use the word "great" for something that is really a big deal. This clearly proofs how Islam honours women and that the hadith in question doesn’t discrace women at all. The prophet (saw) only mentioned the sinnfull women who were the majority of the dwellers of Hell-fire.

"O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is the most righteous of you [my note: could be a male or female]. And God has full knowledge and is well acquainted (with all things).  (The Noble Quran, 49:13)"

Notice also in Noble Verse 49:13, Allah Almighty said "Verily the most honoured of you in the sight of God is the most righteous of you".  This Noble Verse includes both males and females.  A female in Islam can be more righteous than any man in her community.

The Hadith in question showed how the prophet talked about the sinfull women (not all women or women in general) , he warned the women not to become like them by saying "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)."

The prophet cared about women and wanted to protect them from hellfire. That’s why the prophet stimulated them to perform good deeds by ‘giving alms’  to make sure women would be more save from hell. After this the prophet warned women not to become like them (sinfull women) , by telling them the behaviour of many women at that time  ‘You curse frequently and are ungrateful to your husbands’ , the prophet told this to make sure women wouldn’t act like that ,and understood the message he was telling (of course the prophet didn’t mean all women here, he was just talking about the cursing and ungratefull behaviour of many women towards their husbands). Due to the great ‘liberation of women by islam’ a group of women started to abuse their rights against their husbands:

Islam gave women the right to be full supported by their husbands, see Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138 & 2139 , and:

A'isha reported: Hind. the daughter of 'Utba, wife of Abu Sufyan, came to Allah's Messenger (may peace be upon him) and said: Abu Sufyan is a miserly person. He does not give adequate maintenance for me and my children, but (I am constrained) to take from his wealth (some part of it) without his knowledge. Is there any sin for me? Thereupon Allah's Messenger (may peace be upon him) said: Take from his property what is customary which may suffice you and your children. (Sahih Muslim, Book 018, Number 4251)

A woman in islam is even allowed to take from her husband's property without his knowledge if he falls below this basic level of supporting her. Also Umar Ibn khattab told the prophet that  women had the upperhand over men in Medina in ’ Sahih Bukhari,Volume 7, Book 62, Number 119’ , the prophet showed a smile after hearing this.                                                         

After this great liberation of women trough islam, there was a group of women (not all women) who abused these rights by aksing too much from their husbands and acting ungratefull tot hem. This is exactly the group of women mentioned by the prophet (swa) in the hadith in question. A true muslim woman doesn’t abuse her beautifull rights given by Islam. Islam honours the good and righteous muslim women very high.     

3. The Quran is always fully articulate in vocabulary and style. Everything in the Quran is the exact saying of Allah. The Hadith is different in punctuality of language, because some Hadiths one related by the companions of the Prophet (SAAWS), they could have a different synonym or a different additional or omited conjuction or article. This is what is called in the Hadith terminology "narration by meaning" (see also answer 1 about this hadith).

4. The Prophet (SAAWS) has explained what he says of shortage of deen which is different from the anti islamic peoples interpretation or translation of deen. He says, you are less commended to practice the deen, because of menstruation. When he talks about lack of intellect, he does not talk about potential of brain or capacity of talent or skill. A woman is overloaded by being a mother or a babysitter or pregnant. All these carriers are around the clock, because of what she is, she is always likely to forget more than a man who is devoted to one career only. Allah is merciful, he forgives her and makes it easy for her when she is not fully responsible to give a full testimony as a witness. Nothing of that is defaming a woman, there is not a law that discriminates a woman to put her down.

Source: Footnote: fatwa by Mufi Sheikh Muhammad Ali Al-Hanooti at islamonline.com

Extra :

We’d like to cite the following Fatwa (about this hadith) issued by the late Muslim scholar, Sheikh `Abdul-`Aziz Ibn Baz, the former Mufti of Saudi Arabia:

“The Prophet, peace be and blessings upon him, explained that women’s mental deficiency is reflected in their weak memory, the fact that makes Shari`ah stipulate that a woman’s testimony must be corroborated by another woman. Thus, this injunction does not imply woman’s inferiority to man; rather it has more to do with justice than to gender.

As for the shortcoming in religion, this stems from the fact that when menstruating or having post- partum bleeding, women neither pray nor fast, and they do not have to make up for their prayers.

As we know, women have no hand in the obstacles that disrupt their religious performances. This is something divine, which reflects Almighty Allah’s overflowing mercy on them, for it will be extremely hard for a woman to be tasked with religious obligation while she is having menstruation or post-partum bleeding. That’s why she is exempted from fasting or praying, as a sign of mercy on her. Also, they do not make up their prayers. This is because if they were ordered to make up their prayers, it would be extremely hard for them, given that prayers are performed five times a day. Menses may last for a number of days, up to seven or eight or more. Post-partum bleeding lasts for forty days. It’d be definitely hard for women to be obliged to make up the prayers missed while responding to the demands of nature.

So, in the light of the above-mentioned facts, the Hadith does not have any indication of looking down upon women or considering them as inferior, especially when we know that some women excel men in many matters.

Yes, no one can deny the fact that a woman may perform many good deeds and exceed many men in virtue, morality, etc. Islamic history abounds with examples of great women who have made great contribution to the progress of mankind. This is very clear to anyone who is well informed about the status of women during the time of the Prophet, peace and blessings be upon him, and the early generations.
In addition, the Hadith in question does not disqualify women from being narrators of Hadiths, and there is nothing that prevents a woman from being one of Allah’s pious servants, if she is steadfast in her religion even with her being excused from fasting or praying during menstruation or post-partum bleeding”

Finally notice how the prophet also in a funny way spoke about the defficiency of a men:

• 'Three things are counted inadequacies in a man. Firstly, meeting someone he would like to get to know, and taking leave of him before learning his name and his family. Secondly, rebuffing the generosity that another shows to him. And thirdly, going to his wife and having intercourse with her before talking to her and gaining her intimacy, satisfying his need from her before she has satisfied her need from him." (Daylami)

Answering false claim nr.8:

(misunderstood hadith)  

Answering the false claim: “women are evil and an affliction to men”

The arabic word which is translated into  ‘affliction’  is  ‘fitnah’  , this is wrong and not correct! The words ‘affliction’ cannot be placed in the context of this hadith , we will proof this with the qu’ran and sunnah of the prophet. The word ‘fitnah’ has different meanings, the correct translation of this word depends on the context.

The arabic word ‘fitnah’ means: "trial,discord,testing, temptation." ,    

Generally speaking, this is an Arabic word meaning approximately "struggle" or "trial," but which is often euphemistically used to refer to a war. Specifically, the word is used often to describe the civil conflicts of the first few centuries of the caliphate, especially those enormous chaotic conflicts to which the rulers sometimes had to resort to settle multiple simultaneous succession disputes and rebellions. For more information concerning individual conflicts, see the following nodes that I spent a large amount of time writing:

In the ‘Encyclopedia Brittanica online’  we read: (Arabic“trial” or “test”) In the Islamic tradition, trials or temptations that test the unity of the Muslim community. (source: http://www.britannica.com/ebc/article-9364504 )

Harm = damage or injury: physical, mental, or moral impairment (= moral change in negative way) or deterioration (source: http://encarta.msn.com/dictionary_/harm.html ), we know how a beautifull women can play with a man’s mind, she could bring him (if she wants) in temptation to do forbidden things,  a women can control his mind by her beauty, this is what is ment by ‘harm’ or ‘harmfull’ to men in this hadith, she can impair a man’s mind and/ or moral , change a man’s mind in a negative way, especially in the context of his religion dutys.

Moral= Relating to duty or obligation; pertaining to those intentions and actions of which right and wrong, virtue and vice, are predicated, or to the rules by which such intentions and actions ought to be directed; relating to the practice, manners, or conduct of men as social beings in relation to each other, as respects right and wrong, so far as they are properly subject to rules.  ( source:  http://www.kvadrata.net/moral )

• The same hadith is correct translated in Riyad as Saliheen , the word ‘affliction’ in bukhari and ‘turmoil’ in Sahih Muslim, Book 036, Number 6604 are not  correct translations of the word ‘fitnah’. 

Usama ibn Zayd reported that the Prophet, may Allah bless him and grant him peace, said, "I have not left after me any temptation more harmful to men than women." (Riyad as Saliheen chapter 35, nr 288 )

More proof to show that ‘affliction’ is a wrong translation for ‘fitnah’ are the following hadith and qu’ranic verses:

'Abdullah ibn 'Amr ibn al-'As reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "This world is enjoyment, and the best of its enjoyment is a righteous woman." (Riyad as Saliheen (chapter 34, nr 280 )

We clearly see that a women in islam is not at all compared to something evil, bad or a form of affliction, instead of this the prophet (swa) called women the best enjoyment of the world.

Qu’ran verse 30:21                                                                                                                   
“And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.” (Surah Ar-Rum 21)

Allah swt says clearly in the qu’ran that your mates / spouses (man / women) are ‘love and mercy ‘ and NOT a form of affliction or turmoil!

Women are also called protectors/friends of men in Surah At-Tawbah 71 ( this is sufficient proof to show that ‘affliction’ is a wrong translation for ‘fitnah’ in the context of the hadith in question )

Qu’ran vers 9:71                                                                                                                          
The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (Surah At-Tawbah 71)

Meaning of the hadith in question:

Usama ibn Zayd reported that the Prophet, may Allah bless him and grant him peace, said, "I have not left after me any temptation more harmful to men than women." (Riyad as Saliheen chapter 35, nr 288, Sahih Muslim, Book 036, Number 6604 and Sahih Bukhari Volume 7, Book 62, Number 33)

A man is infatuated by a woman to the extent that his behavior changes in character. He may be wise and intelligent, yet he could easily behave in a way that is inconsistent with his intelligence and wisdom when he is so infatuated. This is a case where a woman can control a man.

Man is tried more by his blessings than by his tragedies. And Allah says: "And We test you by evil and by good way of trial." (21:35). To support this argument Allah says in the Qur'an that two of the most appreciated blessings of life, wealth and children, are trials. Allah says: "And know ye that your posessions and your progeny are but a trial." (Anfal 28) A woman, despite the blessings she bestows on her relations, can also be a trial for she may distract a man from his duty toward Allah (moral impairment, see meaning of the word ‘moral’ at page 27). Thus, Allah creates awareness how blessings can be misguided so that they become curses. Men can use their spouses as an excuse for not performing jihad or for eschewing sacrafice for the compiling of wealth. Allah in the Qur'an warns: "Truly among your wives and children are enemies for you." (64:14)  (not literal enemies, but symbolic, for example a women can be a temptation for men to stay home with them, instead of going to the mosque)

The warning is the same as for the blessings of abundant welath and offspring (63:9). In addition, the sahih hadith says: "By Allah I don't fear for you poverty, but I fear that the world would be abundant for you as it has been for those before you so you compete for it as they have competed for it, so it destroys you as it has destroyed them." (Agreed upon) This hadith does not mean that the Prophet (SAW) encouraged poverty.

Poverty is a curse from which the Prophet sought refuge from Allah. He did not mean for his Ummah to be bereft of wealth and abundance for he said: "The best of the good wealth is for the pious person." (narrated by ahmed and Al-Hakam) Women are also a gift for the pious person for the Qur'an mentions the Muslim men and women (the Muslimat), the believing men (Mumins) and women Muminat as aids and comforts for each other here and in the hereafter. The Prophet did not condemn the blessings Allah provided for his Ummah. Rather the Prophet wished to guide the Muslims and his Ummah away from the slippery slope whose bottomless pit is a mire of callousness and desire.

Source: mufi Yusuf Al-Qaradawi ‘Voice of Women in Islam’ at islamonline.com

The Hadith in Muslim (with the different wording) can be explained as followed:

Everyone knows life is full of fitnah, there are many forms of fitnah/trials in live (like money, status, power), so the wording of the prophet ‘I have not left after me turmoil (fitnah) for the people but the harm done to men by women.’ is symbolic and not literal, because there are many things which cause fitnah (even many things which cause turmoil, if we would take the translation turmoil instead of trial) in a humans life, what the prophet wanted to make clear with this expression was to show that

‘there is no temptation more harmfull to men then the power of a women in controlling his mind and moral’ , this is exactly described in the hadith of al bukhari and Riyad as Saliheen.

Answering false claim nr.9:

(misunderstood hadith)  

These Ahaadith gives the impression that the women of this world will be less in Jannah compared to the men. However, Sayyiduna Abu Hurayra [Radhiallaahu anhu] was asked as to who will be in the majority in Jannah, the human males or females, he replied by narrating the Hadith in which Rasulullah [Sallallaahu alayhi Wasallam] has stated that ‘every male in Jannah will have 2 (human) wives (Sahih Muslim Hadith 7076)

(my own comment  added:  his own wives who he was married to on earth, or he could be married in jannah to a women who died as single on earth etc)’

Hafiz ibn Hajar al-Asqalani [ra] says, ‘Sayyiduna Abu Hurayra [Radhiallaahu anhu] used this Hadith as a proof to maintain that there would be more women in Jannah than men… and this is clearly understood.’ (Fath al-Baari vol.6 pg.400; Hadith 3246)

The Muhadditheen (experts in Hadith) have resolved this apparent contradiction through the following explanations:

1. These Ahaadith are clear that females in Jannah and Jahannum will outnumber males by a great margin. (Sharh al-Nawawiy vol.9 pg.170)

2. The women could be more in Jahannam and less in Jannah at the beginning. Thereafter, when they are cleansed of their sins or when intercession on their behalf is accepted, they would be entered into Jannah and they would outnumber the men there too. (Fath al-Baari vol.6 pg.401; Hadith3246 – Sifatul Jannah of Hafiz ibn Katheer pg.130)

3. The Ahaadith that indicate the women as the major inhabitants of Jahannam refer to that time when Rasulullah [Sallallaahu Alayhi Wasallam] had physically seen Jannah and Jahannam. They do not mention that it will always remain like that. (Faydhul Baari and Malfoozaat-e-Kashmiri vol.4 pg.244)

and Allah Ta'ala Knows Best

Source: Moulana Muhammad ibn Moulana Haroon Abassommar , faculty of specialty in hadith sciences.  checked & approved by: mufti Ebrahim Desai (fatwa dept)