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Translation of wikiiislam article on science into French / Work in progress
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[[File:A scene from submission.jpg|right|thumb|278px|A scene from Submission, a film about domestic violence in Islam, by Theo van Gogh.]]
[[File:A scene from submission.jpg|right|thumb|278px|Une scène tirée de Submission, un film sur la violence domestique de Theo van Gogh.]]
Wife-beating is instructed by the the Qur'an and the Hadiths, and has been an accepted part of Islam law since its inception. {{Quran|4|34}} states that men are in charge of women and that husbands may, among other things, beat their wives if they fear disobedience. Although prophet Muhammad suggested that men not beat their wives too harshly, he at the same time provided tacit approval of wife beating by not scolding Muslims for beating their wives, mildly referring to husbands who beat their wives as "not the best among you", forbade Muslims from questioning men who beat their wives, allowed others to hit his wives (his wives are known as "the Mothers of believers"), reaffirmed the command of wife-beating in his farewell sermon, and himself struck one of his wives in the chest. In addition to Muhammad's actions, three of the four Rightly-Guided Caliphs are also reported to have beaten women. Because of its many endorsements within Islamic scripture, wife-beating is permitted by the majority of Muslim scholars and leaders. This has led to domestic violence being permitted under law in several Islamic states or being largely ignored by the authorities.
La violence à l'égard des femmes est décrite dans le Coran et les Hadiths, et fait partie intégrante de la loi islamique depuis sa création. La sourate 4 verset 34 du Coran stipule que les hommes sont responsables des femmes et que les maris peuvent, entre autres, battre leurs femmes s'ils craignent la désobéissance. Bien que le prophète Mahomet ait suggéré aux hommes de ne pas battre leurs femmes trop durement, il a en même temps approuvé implicitement le fait de battre les épouses en ne réprimandant pas les musulmans qui battent leurs femmes, en qualifiant les femmes qui dénonçaient les mauvais traitements de "pas les meilleures d'entre vous", en interdisant aux musulmans d'interroger les hommes qui battaient leurs femmes, en autorisant les autres à frapper ses femmes (ses femmes sont connues sous le nom de " les mères des croyants"), en réaffirment le commandement de battre les femmes dans son sermon d'adieu et en frappant lui-même l'une de ses épouses à la poitrine. En plus des actions de Mahomet, trois des quatre califes bien guidés auraient également battu des femmes. En raison de ses nombreuses approbations dans les écritures islamiques, battre sa femme est autorisé par la majorité des érudits et des dirigeants musulmans. De ce fait, la violence domestique est autorisée par la loi dans plusieurs États islamiques ou est largement ignorée par les autorités.


==Islamic scriptures and wife-beating==
==Les textes islamiques et frapper sa femme==
{{Main|Qur'an, Hadith and Scholars:Wife Beating}}
{{Main|Qur'an, Hadith and Scholars:Wife Beating}}


===Wife-beating in the Qur'an===
===Frapper sa femme dans le Coran===
====(4:34) 'Beat them'====
====(4:34) 'Frappez les'====
{{Quran|4|34}} Instructs men to beat their wives if they fear disobedience. The word 'beat' in the Arabic is ''daraba.''<ref>daraba - [http://www.studyquran.org/LaneLexicon/Volume5/00000062.pdf Lane's lexicon] Book I page 1777</ref> Although a small number of modern Islamic scholars, apologists, and activists have argued that the word ''daraba'' in the verse does not mean 'beat', the overwhelming majority stand with the Islamic tradition and the unimpeachable linguistic case that is made in agreeing that 'beating' is what the verse instructs. No Arabic dictionary or serious scholar has dissented from this consensus.  
Le verset 34 de la sourate 4 du Coran ordonne aux hommes de battre leurs femmes s'ils craignent la désobéissance. Bien qu'un petit nombre d'érudits, d'apologistes et d'activistes islamiques modernes aient soutenu que le mot « daraba » dans ce verset ne signifie pas "battre", l'écrasante majorité d'entre eux s'en tiennent à la tradition islamique et aux arguments linguistiques irréfutables qui sont avancés pour convenir que le verset ordonne de "battre". Aucun dictionnaire arabe ni aucun érudit sérieux ne s'est écarté de ce consensus.  


Relied-upon Islamic translations of the verse present the word as having this meaning.
Les traductions islamiques du verset ci-dessous présentent le mot comme ayant cette signification.


{{Quote|{{Quran|4|34}}|
{{Quote|{{Quran|4|34}}|


'''Yusuf Ali translation:''' Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).  
Traduction de Yusuf Ali : Les hommes sont les protecteurs et les soutiens des femmes, parce qu'Allah a donné à l'un plus de (force) qu'à l'autre, et parce qu'ils les soutiennent avec leurs moyens. C'est pourquoi les femmes vertueuses sont pieusement obéissantes, et gardent en l'absence (du mari) ce qu'Allah voudrait qu'elles gardent. Quant aux femmes dont vous craignez la déloyauté et la mauvaise conduite, réprimandez-les (d'abord), (ensuite), refusez de partager leur lit, (et enfin) battez-les (légèrement) ; mais si elles reviennent à l'obéissance, ne cherchez pas contre elles des moyens (de nuisance) : Car Allah est le Très Haut, le grand (au-dessus de vous tous).




'''Pickthall translation:''' Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.  
Traduction de Pickthall : Les hommes ont la charge des femmes, parce qu'Allah a fait que l'un d'eux surpasse l'autre, et parce qu'ils dépensent de leurs biens (pour l'entretien des femmes). Les bonnes femmes sont donc celles qui obéissent, gardant en secret ce qu'Allah a gardé. Quant à celles dont vous craignez la rébellion, réprimandez-les et bannissez-les dans des lits à part, et fouettez-les. Puis, s'ils vous obéissent, ne cherchez pas un moyen contre eux. Et Allah est toujours Haut, Exalté et Grand.




'''Shakir translation:''' Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great. )}}
Traduction de Shakir : Les hommes sont les soutiens des femmes parce qu'Allah a fait que certains d'entre eux dépassent les autres et parce qu'ils dépensent de leurs biens ; les bonnes femmes sont donc obéissantes, gardant l'invisible comme Allah l'a gardé ; et (quant à) celles de qui vous craignez la désertion, réprimandez-les, et laissez-les seules dans les lits à part et battez-les ; puis si elles vous obéissent, ne cherchez pas un moyen contre elles ; certes Allah est Haut, Exalté, Grand. )}}


{{Quran|4|34}} commands wife-beating for misconduct as well as the husband's 'fear' of such behavior. The verse provides two other disciplinary methods and implies (but does not state explicitly) that if these do not work then the husband ought to beat his wife. The verse also states that men have authority over women, and that women are to be obedient for this reason, thus establishing an authoritarian structure with the husband as head of the wife. The reason given for this is that Allah created men superior to women in some respects and because men are maintainers of women.{{quote|Qur'an 4:34|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ '''وَٱضْرِبُوهُنَّ''' فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
{{Quran|4|34}} commands wife-beating for misconduct as well as the husband's 'fear' of such behavior. The verse provides two other disciplinary methods and implies (but does not state explicitly) that if these do not work then the husband ought to beat his wife. The verse also states that men have authority over women, and that women are to be obedient for this reason, thus establishing an authoritarian structure with the husband as head of the wife. The reason given for this is that Allah created men superior to women in some respects and because men are maintainers of women.{{quote|Qur'an 4:34|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ '''وَٱضْرِبُوهُنَّ''' فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا


'''Transliteration:''' ''Alrrijalu qawwamoona AAala alnnisai bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fain ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran''
'''Translittération:''' ''Alrrijalu qawwamoona AAala alnnisai bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fain ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran''


'''Word-by-word:''' ٱلرِّجَالُ (''ar-rijaalu'', 'men') قَوَّٰمُونَ (''qawwaamoona'', 'maintainers') عَلَى (''ala'', 'over') ٱلنِّسَآءِ (''al-nisaa'', 'women') [...] فَعِظُوهُنَّ (''fa'', 'then'; ''ithoo'', 'admonish'; ''hunna'', 'them') وَٱهْجُرُوهُنَّ (''wa'', 'and'; ''hjuroo'', 'forsake'; ''hunna'', 'them') فِى (''fi'', 'in') ٱلْمَضَاجِعِ (''al-madaji'i'', 'beds') وَٱضْرِبُوهُنَّ (''wa'', 'and'; ''driboo'', 'beat'; ''hunna'', 'them') فَإِنْ (''fa'', 'then'; ''in'', 'if') أَطَعْنَكُمْ (''ata'na'', 'they obey'; ''kum'', 'you') [...]}}
'''Mot à mot:''' ٱلرِّجَالُ (''ar-rijaalu'', 'men') قَوَّٰمُونَ (''qawwaamoona'', 'maintainers') عَلَى (''ala'', 'over') ٱلنِّسَآءِ (''al-nisaa'', 'women') [...] فَعِظُوهُنَّ (''fa'', 'then'; ''ithoo'', 'admonish'; ''hunna'', 'them') وَٱهْجُرُوهُنَّ (''wa'', 'and'; ''hjuroo'', 'forsake'; ''hunna'', 'them') فِى (''fi'', 'in') ٱلْمَضَاجِعِ (''al-madaji'i'', 'beds') وَٱضْرِبُوهُنَّ (''wa'', 'and'; ''driboo'', 'beat'; ''hunna'', 'them') فَإِنْ (''fa'', 'then'; ''in'', 'if') أَطَعْنَكُمْ (''ata'na'', 'they obey'; ''kum'', 'you') [...]}}


The root of the word وَٱضْرِبُوهُنَّ (''wa-driboo-hunna'') is ضرب (''d-r-b''). The letter ٱ (''alif waslah'') [[Arabic_letters_and_diacritics#Special_alif_diacritics|is not pronounced]] here, but if the word lacked the و (''-wa'', meaning 'and') prefix and was at the beginning of a passage, it would be read as ''i'', making the word ''idriboohunna'' (ٱضْرِبُوهُنَّ). Many other verses in the Quran employ verbiage derived from the same root, such as {{Quran|2|60}}, which reads '...strike (ٱضْرِب, ''drib'') the rock with your staff...', {{Quran|2|73}}, which reads '"...strike it (ٱضْرِبُوهُ, ''driboo-hu'') with a part of the cow...", and {{Quran|8|12}}, which reads '...so strike (فَٱضْرِبُوا۟, ''fa-driboo'') on their necks...'. Other examples are also present.  
La racine du mot وَٱضْرِبُوهُنَّ (''wa-driboo-hunna'') est ضرب (''d-r-b''). La lettre ٱ (''alif waslah'') [[Arabic_letters_and_diacritics#Special_alif_diacritics|n'est pas prononcée]] ici, mais s'il manquait le prefixe و (''-wa'', qui veut dire 'et') au mot et qu'il était en début de passage, il serait lu  ''i'', rendant le mot ''idriboohunna'' (ٱضْرِبُوهُنَّ). Plusieurs autres versets du Coran employ verbiage derived from the same root, such as {{Quran|2|60}}, which reads '...strike (ٱضْرِب, ''drib'') the rock with your staff...', {{Quran|2|73}}, which reads '"...strike it (ٱضْرِبُوهُ, ''driboo-hu'') with a part of the cow...", and {{Quran|8|12}}, which reads '...so strike (فَٱضْرِبُوا۟, ''fa-driboo'') on their necks...'. Other examples are also present.  


The word "lightly" does not appear in the original Arabic version, but is added in some translations.
Le mot "légèrement" n'apparaît pas dans la version arabe originale, mais est ajouté dans certaines traductions.


====(38:44) Job beats his wife====
====(38:44) Job bat sa femme====
{{Quran|38|44}} states that the prophet Job (''Ayyub'') was commanded by Allah to beat his wife using a bundle of grass, twigs, or rushes (''dighthan''<ref>dad-ghayn-tha [http://www.studyquran.org/LaneLexicon/Volume5/00000078.pdf Lane's Lexicon] Book I page 1793</ref>).
Le Coran 38:44 indique que le prophète Job (Ayyoub) a reçu d'Allah l'ordre de battre sa femme à l'aide d'un fagot d'herbe, de brindilles ou de joncs (dighthan<ref>dad-ghayn-tha [http://www.studyquran.org/LaneLexicon/Volume5/00000078.pdf Lane's Lexicon] Book I page 1793</ref>).


{{Quote|{{Quran|38|44}}|[We said], "And take in your hand a bunch [of grass] '''and strike with it''' and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].}}
{{Quote|{{Quran|38|44}}|[Nous avons dit : "Et prends dans ta main un brin [d'herbe] et frappe avec et ne romps pas ton serment." En effet, Nous l'avons trouvé patient, un excellent serviteur. En effet, c'était un homme qui revenait sans cesse en arrière [vers Allah].}}


Classical tafsirs such as Ibn Kathir's give the story behind the verse. The lesson to be learned is that it is better to beat your wife in a relatively unpainful, albeit humiliating way than to break an earlier oath where one promised to beat their wife (as had the prophet Job in this story).
Les tafsirs classiques tels que celui d'Ibn Kathir donnent l'histoire derrière ce verset. La leçon à retenir est qu'il vaut mieux battre sa femme d'une manière relativement indolore, bien qu'humiliante, que de rompre un serment antérieur où l'on a promis de battre sa femme (comme l'avait fait le prophète Job dans cette histoire).


{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1952&Itemid=94 Ayyub]<BR>Tafsir Ibn Kathir|2=Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would '''strike her with one hundred blows.''' When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, '''and hit her with it once'''. Thus he fulfilled his oath and avoided breaking his vow.}}
{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1952&Itemid=94 Ayyub]<BR>Tafsir Ibn Kathir|2=Ayyub, la paix soit avec lui, s'est mis en colère contre sa femme et était contrarié par quelque chose qu'elle avait fait, il a donc fait le serment que si Allah le guérissait, il la frapperait de cent coups. Alors qu'Allah l'a guéri, comment pourrait-on récompenser son service, sa miséricorde, sa compassion et sa bonté par un coup ? Alors Allah lui a montré une issue, qui était de prendre un fagot d'herbe fine, avec cent tiges, et de la frapper avec une fois. Ainsi, il a accompli son serment et a évité de briser son vœu.}}


===Wife-beating in the hadiths===
===Frapper sa femme dans les hadiths===


====Muhammad striking women and tampering of the hadith English translations====
====Muhammad striking women and tampering of the hadith English translations====
While some modern voices have denied that the Qur'an instructs wife-beating, alleging that {{Quran|4|34}} has been misinterpreted, those who admit the Islamic tradition have noted that there exist in the hadiths numerous examples, from a variety of hadith narrators and collectors, of Muhammad ordaining wife-beating and confirming the original meaning of the verse found in the Quran. There are, for instance, multiple hadiths in which Muhammad's companions beat or strike women (sometimes in his presence), as well as some, albeit conflicting evidence narrated from his wife, Aisha, regarding whether Muhammad himself used physical force against the women in his life. The best examples, perhaps, of hadiths permitting wife-beating are those in which Muhammad explicitly attempts to ''moderate'' wife-beating while nonetheless permitting it, as these have frequently been cited by dissenting modern voices and apologists themselves.
Alors que certaines voix modernes ont nié que le Coran ordonne de battre les femmes, alléguant que le verset 4:34 a été mal interprété, ceux qui admettent la tradition islamique ont noté qu'il existe dans les hadiths de nombreux exemples, provenant d'une variété de narrateurs et de collecteurs de hadiths, de Mahomet ordonnant de battre les femmes et confirmant le sens original du verset trouvé dans le Coran. Il existe, par exemple, de multiples hadiths dans lesquels les compagnons de Mahomet battent ou frappent des femmes (parfois en sa présence), ainsi que des preuves, bien que contradictoires, rapportées par sa femme, Aïcha, quant à savoir si Mahomet lui-même a utilisé la force physique contre les femmes de sa vie. Les meilleurs exemples de hadiths autorisant la violence à l'égard des femmes sont peut-être ceux dans lesquels Mahomet tente explicitement de modérer la violence à l'égard des femmes tout en l'autorisant, car ils sont fréquemment cités par des voix modernes dissidentes et par les apologistes eux-mêmes.


In one account found in the hadith collections, including the authoritative [[Sahih Muslim|''Sahih Muslim'']], [[Muhammad]] causes his wife [[Aisha]] physical pain by striking her in the chest. The Arabic word translated "He struck me" (فَلَهَدَنِي) is ''lahada'' , which means 'he pushed violently' or 'he struck her chest'<ref>lahada [http://www.studyquran.org/LaneLexicon/Volume7/00000204.pdf Lane's Lexicon] page 2676</ref>, and the word translated caused me pain (أَوْجَعَتْنِي) is awja'a meaning 'He, or it, pained him; or caused him pain, or aching'<ref>awja'a - [https://lexicon.quranic-research.net/data/27_w/045_wjE.html Lane's Lexicon]</ref>. It is important to note that the popular hadith website Sunnah.com, drastically altered this phrase from the original translations they used for the Sahih Muslim and Sunan al-Nasa'i collections, presumably to present Muhammad and Islam in a more positive light, changing it in both cases to "He gave me a nudge on the chest which I felt" - for this reason, the words provided here have been restored to the original translation of Siddique. These are what the translations say:
Dans un récit que l'on retrouve dans les recueils de hadiths, y compris dans le Sahih Muslim qui fait autorité, Mahomet cause une douleur physique à sa femme Aïcha en la frappant à la poitrine. Le mot arabe traduit par " Il m'a frappé " (فَلَهَدَنِي) est lahada , qui signifie " il a poussé violemment " ou " il a frappé sa poitrine "[3], et le mot traduit par " m'a fait souffrir " (أَوْجَعَتْنِي) est awja'a qui signifie " Il, ou elle, lui a fait souffrir ; ou lui a causé une douleur, ou un malaise'[4]. Il est important de noter que le populaire site web de hadiths Sunnah.com, a radicalement modifié cette phrase par rapport aux traductions originales qu'ils ont utilisées pour les collections Sahih Muslim et Sunan al-Nasa'i, vraisemblablement pour présenter Mahomet et l'Islam sous un jour plus positif, en la changeant dans les deux cas en "Il m'a donné un coup de coude sur la poitrine que j'ai ressenti" - pour cette raison, les mots fournis ici ont été restaurés à la traduction originale de Siddique. Voici ce que disent les traductions :


'''Sahih Muslim Book 4, 2127''' (Abdul Hamid Siddiqui; Sunnah.com's source translation):
'''Sahih Muslim Livre 4, 2127''' (Abdul Hamid Siddiqui ; traduction source de Sunnah.com) : Il a dit, Est-ce l'obscurité (de ton ombre) que j'ai vu devant moi ? J'ai répondu : "Oui. Il m'a frappé à la poitrine, ce qui m'a causé une douleur, puis il a dit : "Pensais-tu qu'Allah et Son apôtre te traiteraient injustement ?
He said, Was it the darkness (of your shadow) that I saw in front of me? I said, Yes. He struck me in the chest which caused me pain, and then said, Did you think that Allah and His Apostle would deal unjustly with you?


'''Sahih Muslim 974b''' (Dar-us-Salam edition translated by Nasiruddin al-Khattab, Vol. 2 p.506):
'''Sahih Muslim 974b''' (édition Dar-us-Salam traduite par Nasiruddin al-Khattab, Vol. 2 p.506) : Il a dit : "Tu es donc la personne que j'ai vue en face de moi ?" J'ai dit : "Oui." Il m'a donné une poussée douloureuse sur la poitrine, puis il a dit : "Pensais-tu qu'Allah et Son messager seraient injustes envers toi ?"
He said: "so you were the person that I saw in front of me?" I said: "Yes." He gave me a painful shove on the chest, then he said: "Did you think that Allah and His Messenger would be unjust to you?"


'''Sunan al-Nasa'i 2039''' (Dar-us-Salam edition, Vol. 3, p.127, translated by Nasiruddin al-Khattab; Sunnah.com's source translation which they altered in the same way as they did for Sahih Muslim):
'''Sunan al-Nasa'i 2039''' (édition Dar-us-Salam, Vol. 3, p.127, traduit par Nasiruddin al-Khattab ; traduction source de Sunnah.com qu'ils ont modifié de la même manière que pour Sahih Muslim) : Il a dit : "Tu es donc la forme noire que j'ai vue devant moi ?" J'ai répondu : "Oui". Il m'a frappé sur la poitrine, ce qui nous a causé une douleur, puis il a dit : "Pensais-tu qu'Allah et Son messager allaient te traiter injustement ?".{{Quote|{{Muslim|4|2127}}|Muhammad b. Qais dit (aux gens) : Ne devrais-je pas vous narrer (un hadith du Saint Prophète) sur mon autorité et sur l'autorité de ma mère ? Nous avons pensé qu'il voulait dire la mère qui lui avait donné naissance. Il (Muhammad b. Qais) rapporta alors que c'était 'A'isha qui avait raconté ceci : Ne devrais-je pas vous raconter des choses sur moi-même et sur le Messager d'Allah (que la paix soit sur lui) ? Nous avons répondu : Oui. Elle a dit : Lorsque c'était mon tour que le Messager d'Allah (que la paix soit sur lui) passe la nuit avec moi, il se tournait sur le côté, mettait son manteau, enlevait ses chaussures et les plaçait près de ses pieds, et étalait le coin de son châle sur son lit, puis s'allongeait jusqu'à ce qu'il pense que je m'étais endormie. Il prit son manteau lentement et mit ses chaussures lentement, puis ouvrit la porte et sortit, puis la referma légèrement. J'ai couvert ma tête, mis mon voile et serré ma ceinture, puis je suis sortie en suivant ses pas jusqu'à ce qu'il atteigne Baqi'. Il s'est tenu là et est resté debout pendant un long moment. Il a ensuite levé ses mains trois fois, puis est revenu et je suis également revenu. Il a accéléré ses pas et j'ai aussi accéléré mes pas. Il a couru et j'ai aussi couru. Il est venu (à la maison) et je suis aussi venu (à la maison). Mais je l'ai précédé et je suis entré (dans la maison), et comme je me suis allongé sur le lit, il (le Saint Prophète) est entré (dans la maison), et a dit : Pourquoi, ô 'A'isha, es-tu essoufflée ? Je répondis : Il n'y a rien. Il dit : Dis-le moi ou le Subtil et l'Attentif m'informeront. J'ai dit : Messager d'Allah, que mon père et ma mère soient ta rançon, puis je lui ai raconté (toute l'histoire). Il dit : Est-ce l'obscurité (de ton ombre) que j'ai vue devant moi ? J'ai répondu : Oui. Il m'a frappé sur la poitrine, ce qui m'a fait mal, puis il a dit : Pensais-tu qu'Allah et Son apôtre te traiteraient injustement ? Elle a dit : Tout ce que les gens cachent, Allah le saura. Il dit : Gabriel est venu vers moi quand tu m'as vu. Il m'a appelé et vous l'a caché. J'ai répondu à son appel, mais je te l'ai aussi caché (car il n'est pas venu à toi), car tu n'étais pas entièrement habillé. Je pensais que tu t'étais endormi, et je n'ai pas voulu te réveiller, de peur que tu ne sois effrayé. Il (Gabriel) dit : Ton Seigneur t'a ordonné d'aller vers les habitants de Baqi' (vers ceux qui sont couchés dans les tombes) et de demander pardon pour eux. J'ai dit : Messager d'Allah, comment dois-je prier pour eux (comment dois-je implorer le pardon pour eux) ? Il a dit : Dis : Que la paix soit sur les habitants de cette ville (cimetière) parmi les croyants et les musulmans, et qu'Allah fasse miséricorde à ceux qui nous ont précédés, et à ceux qui viendront plus tard, et nous nous joindrons à vous, si Dieu le veut.}}
He said: 'So you were the black shape that I saw in front of me?' I said, 'Yes.' He struck me on the chest, which caused we pain, then he said: 'Did you think Allah and His Messenger would deal unjustly with you?'  


 
En revanche, il existe un hadith dans Sunan Abu Dawud qui rapporte que Aïcha a déclaré que Mahomet n'a jamais frappé (daraba) une femme. Alors qu'il n'est pas rare de trouver des contradictions dans la littérature des hadith, Aïcha a pu ici, par générosité ou par inadvertance, ignorer la fois où Muhammad l'a poussée / frappée douloureusement à la poitrine, comme rapporté dans le hadith Sahih Muslim ci-dessus, en supposant que les deux soient authentiques (comme les spécialistes de l'Islam le tiennent pour tel).
{{Quote|{{Muslim|4|2127}}|Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. '''He struck me on the chest which caused me pain,''' and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.}}
 
By contrast, there exists a hadith in [[Sunan Abu Dawud|''Sunan Abu Dawud'']] which reports Aisha saying that Muhammad never hit (''daraba'') a woman. While it is not at all uncommon to find contradictions in the hadith literature, Aisha here may have either generously or inadvertently disregarded the time when Muhammad pushed / struck her painfully in the chest, as reported in the Sahih Muslim hadith above, assuming both are authentic (as Islamic scholars hold them to be).


{{Quote|1=[http://sunnah.com/abudawud/43/14 AbuDawud 42:4768]|2=`A’isha said: the Messenger of Allah (saws) never struck a servant or a woman.  
{{Quote|1=[http://sunnah.com/abudawud/43/14 AbuDawud 42:4768]|2=`A’isha said: the Messenger of Allah (saws) never struck a servant or a woman.  
<br>Grade: Sahih (Al-Albani)}}
<br>Grade: Sahih (Al-Albani)}}


====Muhammad's companions striking women====
====Les compagnons du prophète frappant des femmes====
Multiple hadiths in the authoritative ''[[Sahih Bukhari]]'' report that Abu Bakr (the first Rightly-Guided [[Caliph]] of Islam and Muhammad's best friend) also struck (his daughter) Aisha violently with his fist.
De multiples hadiths dans le Sahih Bukhari qui fait autorité rapportent qu'Abu Bakr (le premier calife de l'Islam et meilleur ami de Mahomet) a également frappé (sa fille) Aisha violemment avec son poing.


{{Quote|{{Bukhari|8|82|828}}, See also: {{Bukhari|1|7|330}} and {{Bukhari|6|60|132}}|Narrated Aisha: Abu Bakr came to towards me and '''struck me violently with his fist''' and said, "You have detained the people because of your necklace." But I remained motionless as if I was dead lest I should awake Allah's Apostle although '''that hit was very painful.'''}}
{{Quote|{{Bukhari|8|82|828}}, See also: {{Bukhari|1|7|330}} and {{Bukhari|6|60|132}}|Narrated Aisha: Abu Bakr came to towards me and '''struck me violently with his fist''' and said, "You have detained the people because of your necklace." But I remained motionless as if I was dead lest I should awake Allah's Apostle although '''that hit was very painful.'''}}


In another hadith found in ''Sahih Muslim'', Abu Bakr informs Muhammad that he slapped [[Khadijah|Khadijah’s]] daughter, and Muhammad responds by laughing and tells Abu Bakr his wives are asking him for more money. Abu Bakr and Umar (the second Rightly-Guided Caliph of Islam and Muhammad's other best friend) respond by slapping [[Muhammad's Marriages|Muhammad's wives]], Hafsa and (for the third time) Aisha.
Dans un autre hadith trouvé dans Sahih Muslim, Abu Bakr informe Muhammad qu'il a giflé la fille de Khadijah, et Muhammad répond en riant et dit à Abu Bakr que ses femmes lui demandent plus d'argent. Abu Bakr et Umar (le deuxième calife de l'Islam et l'autre meilleur ami de Muhammad) répondent en giflant les femmes de Muhammad, Hafsa et (pour la troisième fois) Aisha.


{{Quote|{{Muslim|9|3506}}|Jabir b. 'Abdullah (Allah be pleased with them) reported:
{{Quote|{{Muslim|9|3506}}|Jabir b. 'Abdullah (Allah be pleased with them) reported:
Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (peace be upon him) sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Prophet (peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and '''I got up and slapped her on her neck. Allah's Messenger (may peace be upon him) laughed''' and said: They are around me as you see, asking for extra money. Abu Bakr (Allah be pleased with him) then got up '''went to 'A'isha (Allah be pleased with her) and slapped her on the neck''', and 'Umar '''stood up before Hafsa and slapped''' her saying: You ask Allah's Messenger (peace be upon him) which he does not possess. They said: By Allah, we do not ask Allah's Messenger peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.}}
Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (peace be upon him) sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Prophet (peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and '''I got up and slapped her on her neck. Allah's Messenger (may peace be upon him) laughed''' and said: They are around me as you see, asking for extra money. Abu Bakr (Allah be pleased with him) then got up '''went to 'A'isha (Allah be pleased with her) and slapped her on the neck''', and 'Umar '''stood up before Hafsa and slapped''' her saying: You ask Allah's Messenger (peace be upon him) which he does not possess. They said: By Allah, we do not ask Allah's Messenger peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.}}


In yet another hadith, Ali (the fourth Rightly-Guided Caliph of Islam as well as Muhammad's cousin, foster-son, and son-in-law) gives a [[Slavery|slave-girl]] a violent beating in front of Muhammad.
Dans un autre hadith encore, Ali (le quatrième calife de l'islam, cousin, fils adoptif et gendre de Mahomet) donne une violente correction à une esclave devant Mahomet.


{{Quote|Ibn  Ishaq:  p 496|As for Ali he said “Women are plentiful, and you can easily change one for another.  Ask the slave girl; she will tell you the truth.” So the Apostle called Burayra to ask her and  Ali got up and gave her a violent beating, saying, ‘Tell the Apostle the truth.’”}}
{{Quote|Ibn  Ishaq:  p 496|As for Ali he said “Women are plentiful, and you can easily change one for another.  Ask the slave girl; she will tell you the truth.” So the Apostle called Burayra to ask her and  Ali got up and gave her a violent beating, saying, ‘Tell the Apostle the truth.’”}}


One account found in the hadiths reports Muhammad giving a decree instructing men to not beat their wives, but the hadiths reporting this also record Muhammad immediately changing his mind once Umar (the 2nd rightly guided Caliph) informs him that some of the women have become emboldened towards their husbands. Then, when some women complain about getting beaten, he makes only a mild remark about their husbands instead of moving to protect the women.
Un récit trouvé dans les hadiths rapporte que Muhammad a donné un décret ordonnant aux hommes de ne pas battre leurs femmes, mais les hadiths rapportant cela rapportent également que Muhammad a immédiatement changé d'avis après qu'Umar (le 2ème calife guidé) l'ait informé que certaines femmes se sont enhardies envers leurs maris. Ensuite, lorsque certaines femmes se plaignent d'avoir été battues, il ne fait qu'une remarque légère sur leurs maris au lieu de prendre des mesures pour protéger les femmes.


{{Quote|{{Abu Dawud|11|2141}}|Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah complaining against their husbands. So the Apostle of Allah said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}
{{Quote|{{Abu Dawud|11|2141}}|Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah complaining against their husbands. So the Apostle of Allah said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}


In another hadith, Umar instructs a man to beat his wife after she tries to prevent him from having intercourse with his slave girl.
Dans un autre hadith, Umar ordonne à un homme de battre sa femme après qu'elle ait essayé de l'empêcher d'avoir des rapports avec sa fille esclave.
{{Quote|{{Muwatta|30||13}}|Yahya related to me from Malik that Abdullah ibn Dinar said, "A man came to Abdullah ibn Umar when I was with him at the place where judgments were given and asked him about the suckling of an older person. Abdullah ibn Umar replied, 'A man came to Umar ibn al-Khattab and said, 'I have a slave-girl and I used to have intercourse with her. My wife went to her and suckled her. When I went to the girl, my wife told me to watch out, because she had suckled her!' '''Umar told him to beat his wife and to go to his slave-girl because kinship by suckling was only by the suckling of the young.'''' "}}
{{Quote|{{Muwatta|30||13}}|Yahya related to me from Malik that Abdullah ibn Dinar said, "A man came to Abdullah ibn Umar when I was with him at the place where judgments were given and asked him about the suckling of an older person. Abdullah ibn Umar replied, 'A man came to Umar ibn al-Khattab and said, 'I have a slave-girl and I used to have intercourse with her. My wife went to her and suckled her. When I went to the girl, my wife told me to watch out, because she had suckled her!' '''Umar told him to beat his wife and to go to his slave-girl because kinship by suckling was only by the suckling of the young.'''' "}}


A hadith graded ''hasan'' (the 2nd highest level of authenticity according to traditional scholars of hadith, below ''sahih'') quotes Muhammad saying that a man should not be asked why he beats his wife:
Un hadith classé hasan (le deuxième plus haut niveau d'authenticité selon les spécialistes traditionnels du hadith, après sahih) cite Mahomet disant qu'on ne doit pas demander à un homme pourquoi il bat sa femme:


{{Quote|1=[http://sunnah.com/urn/1263050 Sunan Ibn Majah 3:9:1986]|2=It was narrated that Ash'ath bin Qais said:
{{Quote|1=[http://sunnah.com/urn/1263050 Sunan Ibn Majah 3:9:1986]|2=It was narrated that Ash'ath bin Qais said:
"I was a guest (at the home) of 'Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" '''A man should not be asked why he beats his wife''', and do not go to sleep until you have prayed the Witr."' And I forgot the third thing."}}
"I was a guest (at the home) of 'Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" '''A man should not be asked why he beats his wife''', and do not go to sleep until you have prayed the Witr."' And I forgot the third thing."}}


In yet another hadith, a woman complains to Muhammad about her husband and shows him where he has beaten and bruised her. Muhammad listens to the husband’s side of the story and concludes the reason why his wife is complaining is because he cannot sexually satisfy her and that she wants to go back to her ex-husband, although the report only indicates that the woman was complaining of physical abuse (also evidenced by the 'green' color of her skin). Rather than scolding her husband for beating her, Muhammad says she cannot [[Marriage|re-marry]] her ex-husband unless she has [[Reproduction|sexual intercourse]] with her present husband first.
Dans un autre hadith encore, une femme se plaint à Mahomet de son mari et lui montre les endroits où il l'a battue et meurtrie. Muhammad écoute la version du mari et conclut que la raison pour laquelle sa femme se plaint est qu'il ne peut pas la satisfaire sexuellement et qu'elle veut retourner chez son ex-mari, bien que le rapport indique seulement que la femme se plaignait d'abus physiques (également prouvés par la couleur "verte" de sa peau). Au lieu de réprimander son mari pour l'avoir battue, Muhammad lui dit qu'elle ne peut pas se remarier avec son ex-mari à moins d'avoir d'abord des rapports sexuels avec son mari actuel.
 
In the same hadith, Aisha also states that she has not seen any woman suffering as much as 'the believing women'. This apparent meaning of this is that according to Aisha, Muhammad's wife, Muslim women were suffering more than their [[Pagan Origins of Islam|pagan]] and Abrahamic counterparts.


{{Quote|{{Bukhari|7|72|715}}|Narrated Ikrima: 'Rifaa divorced his wife whereupon Abdur-Rahman married her. Aisha said that the lady came wearing a green veil and complained to her (Aisha) and showed her a '''green spot on her skin caused by beating.''' It was the habit of ladies to support each other, so when Allah's messenger came, Aisha said, '''"I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes'''! When Abdur-Rahman heard that his wife had gone to the prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him, but he is impotent and is as useless to me as this," holding and showing the fringe of her garment. Abdur-Rahman said, "By Allah, O Allah's messenger! She has told a lie. I am very strong and can satisfy her, but she is disobedient and wants to go back to Rifaa." Allah's messenger said to her, "If that is your intention, then know that it is unlawful for you to remarry Rifaa unless Abdur-Rahman has had sexual intercourse with you." The prophet saw two boys with Abdur-Rahman and asked (him), "Are these your sons?" On that Abdur-Rahman said, "Yes." The prophet said, "You claim what you claim (that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow."}}
Dans le même hadith, Aïcha déclare également qu'elle n'a vu aucune femme souffrir autant que "les femmes croyantes". Le sens apparent de cette affirmation est que, selon Aïcha, l'épouse de Mahomet, les femmes musulmanes souffraient davantage que leurs homologues païennes et abrahamiques.{{Quote|{{Bukhari|7|72|715}}|Narrated Ikrima: 'Rifaa divorced his wife whereupon Abdur-Rahman married her. Aisha said that the lady came wearing a green veil and complained to her (Aisha) and showed her a '''green spot on her skin caused by beating.''' It was the habit of ladies to support each other, so when Allah's messenger came, Aisha said, '''"I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes'''! When Abdur-Rahman heard that his wife had gone to the prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him, but he is impotent and is as useless to me as this," holding and showing the fringe of her garment. Abdur-Rahman said, "By Allah, O Allah's messenger! She has told a lie. I am very strong and can satisfy her, but she is disobedient and wants to go back to Rifaa." Allah's messenger said to her, "If that is your intention, then know that it is unlawful for you to remarry Rifaa unless Abdur-Rahman has had sexual intercourse with you." The prophet saw two boys with Abdur-Rahman and asked (him), "Are these your sons?" On that Abdur-Rahman said, "Yes." The prophet said, "You claim what you claim (that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow."}}


In the authentic version of his [[Farewell Sermon|''Farewell Sermon'']], Muhammad compares women to domestic [[animals]] and once more tells men to beat their wives, but 'not severely'.
Dans la version authentique de son sermon d'adieu, Mahomet compare les femmes aux animaux domestiques et dit une fois de plus aux hommes de battre leurs femmes, mais " pas sévèrement ".


{{Quote|{{Tabari|9|pp. 112-113}}|"Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and '''to beat them, but not severely'''. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people.}}
{{Quote|{{Tabari|9|pp. 112-113}}|"Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and '''to beat them, but not severely'''. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people.}}


In other versions of the farewell sermon the same comments about beating are reported, such as in the following version from a hadith in ''Sunan Abu Dawud'' (graded Sahih by the famous modern scholar of hadith al-Albani). Here, as in the Qur'an, Muslim men are instructed to beat their wives, although some hadiths nuance this by adding 'not severely':
Dans d'autres versions du sermon d'adieu, les mêmes commentaires sur les coups sont rapportés, comme dans la version suivante d'un hadith de Sunan Abu Dawud (classé Sahih par le célèbre spécialiste moderne du hadith al-Albani). Ici, comme dans le Coran, les hommes musulmans ont pour instruction de battre leurs femmes, bien que certains hadiths nuancent cela en ajoutant "pas sévèrement" :


{{Quote|1=[https://sunnah.com/abudawud/11/185 Sunan Abu Dawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do '''beat them, but not severely.''' You are responsible for providing them with food and clothing in a fitting manner.}}
{{Quote|1=[https://sunnah.com/abudawud/11/185 Sunan Abu Dawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do '''beat them, but not severely.''' You are responsible for providing them with food and clothing in a fitting manner.}}


The caveat, "but not severely", appears also in the other narrations of the farewell sermon in other hadith collections, although English translations in some cases have [[Mistranslations of Islamic Scripture (English)|mistranslated]] the same Arabic phrase.
La mise en garde "mais pas sévèrement" apparaît également dans d'autres narrations du sermon d'adieu dans d'autres recueils de hadiths, bien que les traductions anglaises aient parfois mal traduit la même phrase arabe.


Altogether, the hadith report that (1) 'A'isha did not consider Muhammad himself to have ever hit a woman, although on one occasion he painfully pushed / struck her in the chest, (2) Muhammad at first forbade the beating of Muslim women, but was persuaded to allow it when Umar warned that the men were losing control of their wives, (3) Muhammad allowed some of his prominent companions to hit women and slap his own wives (the very women whom all Muslims adore and refer to as "the Mother of believers", (4) Muhammad merely makes a mild remark about other men when their wives complain about beatings (describing those that do so to the point of complaint as 'not the best among you'), (5) Muhammad forbade Muslims from questioning men who beat their wives, (6) three of the four Rightly-Guided Caliphs beat women, and (7) Muhammad reaffirms the Qur'anic command of wife-beating in his parting sermon, albeit "without severity". It is clear that wife-beating has been an accepted part of Islam since its inception. While Muhammad had some reservations about the beating of women, he repeatedly indulged men who physically disciplined women, including in his presence, and was ultimately persuaded to prescribe it as a divinely-instructed punishment for certain types of misconduct on the part of women.
Dans l'ensemble, les hadiths rapportent que (1) 'A'isha ne considérait pas que Muhammad lui-même avait déjà frappé une femme, bien qu'à une occasion il l'ait douloureusement poussée / frappée à la poitrine, (2) Muhammad a d'abord interdit de battre les femmes musulmanes, (2) Mahomet a d'abord interdit de battre les femmes musulmanes, mais a été persuadé de l'autoriser lorsque Umar a averti que les hommes perdaient le contrôle de leurs femmes, (3) Mahomet a autorisé certains de ses éminents compagnons à frapper les femmes et à gifler ses propres femmes (celles-là mêmes que tous les musulmans adorent et appellent "la mère des croyants"), (4) Mahomet se contente de faire une remarque légère sur les autres hommes lorsque leurs femmes se plaignent d'être battues (décrivant ceux qui le font au point de se plaindre comme "n'étant pas les meilleurs d'entre vous"), (5) Mahomet interdit aux musulmans d'interroger les hommes qui battent leurs femmes, (6) trois des quatre califes bien guidés battent les femmes, et (7) Mahomet réaffirme le commandement coranique de battre les femmes dans son sermon d'adieu, bien que "sans sévérité". Il est clair que le fait de battre sa femme est un élément accepté de l'Islam depuis ses débuts. Bien que Mahomet ait émis quelques réserves quant au fait de battre les femmes, il a fait preuve d'indulgence à l'égard des hommes qui disciplinaient physiquement les femmes, y compris en sa présence, et a finalement été persuadé de prescrire cette pratique en tant que punition divine pour certains types d'inconduite de la part des femmes.


====Additional attempts at moderating severe beatings====
====Additional attempts at moderating severe beatings====


According to a number of reports found in the hadiths, Muhammad was concerned that his companions were beating their wives too severely. These hadiths record his efforts to control the severity of the beatings being conducted.
Selon un certain nombre de rapports trouvés dans les hadiths, Mahomet était préoccupé par le fait que ses compagnons battaient leurs femmes trop sévèrement. Ces hadiths relatent ses efforts pour contrôler la sévérité des coups infligés.


{{Quote|{{Bukhari|8|73|68}}|Narrated `Abdullah bin Zam`a:
{{Quote|{{Bukhari|8|73|68}}|Narrated `Abdullah bin Zam`a:
The Prophet (peace be upon him) forbade laughing at a person who passes wind, and said, "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" And Hisham said, "As he beats his slave"}}
The Prophet (peace be upon him) forbade laughing at a person who passes wind, and said, "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" And Hisham said, "As he beats his slave"}}


In one hadith, Muhammad advises a recently divorced woman against marrying a companion of his who he knows to be 'very harsh with women'.
Dans un hadith, Mahomet déconseille à une femme récemment divorcée d'épouser un de ses compagnons qu'il sait être "très dur avec les femmes".


{{Quote|{{Muslim|9|3527}}|Fatima bint Qais (Allah be pleased with her) reported:
{{Quote|{{Muslim|9|3527}}|Fatima bint Qais (Allah be pleased with her) reported:
My husband Abu 'Amr b. Hafs b. al-Mughira sent 'Ayyish b. Abu Rabi'a to me with a divorce, and he also sent through him five si's of dates and five si's of barley. I said: Is there no maintenance allowance for me but only this, and I cannot even spend my 'Idda period in your house? He said: No. She said: I dressed myself and came to Allah's Messenger (peace be upon him). He said: How many pronouncements of divorce have been made for you? I said: Three. He said what he ('Ayyish b. Abu Rabi'a) had stated was true. There is no maintenance allowance for you. Spend 'Idda period in the house of your cousin, Ibn Umm Maktum. He is blind and you can put off your garment in his presence. And when you have spent your Idda period, you inform me. She said: Mu'awiya and Abu'l-Jahm (Allah be pleased with them) were among those who had given me the proposal of marriage. Thereupon Allah's Apostle (peace be upon him) said: Mu'awiya is destitute and in poor condition and Abu'l-Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband).}}
My husband Abu 'Amr b. Hafs b. al-Mughira sent 'Ayyish b. Abu Rabi'a to me with a divorce, and he also sent through him five si's of dates and five si's of barley. I said: Is there no maintenance allowance for me but only this, and I cannot even spend my 'Idda period in your house? He said: No. She said: I dressed myself and came to Allah's Messenger (peace be upon him). He said: How many pronouncements of divorce have been made for you? I said: Three. He said what he ('Ayyish b. Abu Rabi'a) had stated was true. There is no maintenance allowance for you. Spend 'Idda period in the house of your cousin, Ibn Umm Maktum. He is blind and you can put off your garment in his presence. And when you have spent your Idda period, you inform me. She said: Mu'awiya and Abu'l-Jahm (Allah be pleased with them) were among those who had given me the proposal of marriage. Thereupon Allah's Apostle (peace be upon him) said: Mu'awiya is destitute and in poor condition and Abu'l-Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband).}}


In another hadith, Muhammad instructs that a person should not beat their wife's face.
Dans un autre hadith, Muhammad indique qu'une personne ne doit pas battre le visage de sa femme.


{{Quote|1=[http://sunnah.com/abudawud/12/97 AbuDawud 11:2137]|2=Narrated Mu'awiyah al-Qushayri: Mu'awiyah asked: Messenger of Allah, what is the right of the wife of one of us over him? He replied: That you should give her food when you eat, clothe her when you clothe yourself, do not strike her on the face, do not revile her or separate yourself from her except in the house.
{{Quote|1=[http://sunnah.com/abudawud/12/97 AbuDawud 11:2137]|2=Narrated Mu'awiyah al-Qushayri: Mu'awiyah asked: Messenger of Allah, what is the right of the wife of one of us over him? He replied: That you should give her food when you eat, clothe her when you clothe yourself, do not strike her on the face, do not revile her or separate yourself from her except in the house.
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Abu Dawud said: The meaning of "do not revile her" is, as you say: "May Allah revile you".}}
Abu Dawud said: The meaning of "do not revile her" is, as you say: "May Allah revile you".}}


Another version of the same hadith is worded more generally, saying, "do not beat them". If this version is a more accurate reflection of what Muhammad said, it is likely that it occurred in the temporary period in which Muhammad forbade beating (see {{Abu Dawud|11|2141}}, quoted above), as later sources concur on Muhammad's instruction and permission of wife-beating.
Une autre version du même hadith est formulée de manière plus générale, en disant : "ne les battez pas". Si cette version reflète plus fidèlement les propos de Mahomet, il est probable qu'elle ait eu lieu pendant la période temporaire au cours de laquelle Mahomet a interdit de battre les femmes (voir {{Abu Dawud|11|2141}}, cité ci-dessus), car les sources ultérieures concordent sur l'instruction et la permission de Mahomet de battre les femmes.


{{Quote|1=[http://sunnah.com/abudawud/12/99 AbuDawud 11:2139]|2=Narrated Mu'awiyah al-Qushayri:
{{Quote|1=[http://sunnah.com/abudawud/12/99 AbuDawud 11:2139]|2=Narrated Mu'awiyah al-Qushayri:
I went to the Messenger 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}}
I went to the Messenger 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}}


A lengthy hadith in Sunan Abu Dawud includes an instruction to beat one's wives, but not severely, if they allow anyone whom the husband dislikes to lie on their beds (these being were usually rolled out on the floor in Bedouin tents). In Arabic, 'beat them, but not severely' is ''fa-idribuhunna darban ghayra mubarrihin'', which literally translates to mean 'beat them, a beating without violence/severity/sharpness/vehemence<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000219.pdf Lane's Lexicon] Book I page 182</ref>'. The instruction here is nearly akin to that found in Muhammad's farewell sermon (quoted above) and includes the following:
Un long hadith dans Sunan Abu Dawud inclut une instruction de battre ses femmes, mais pas sévèrement, si elles permettent à quelqu'un que le mari n'aime pas de s'allonger sur leur lit (ces lits étaient généralement déroulés sur le sol dans les tentes bédouines). En arabe, "battez-les, mais pas sévèrement" est fa-idribuhunna darban ghayra mubarrihin, ce qui signifie littéralement "battez-les, un battement sans violence/sévérité/tranchant/véhémence[5]". L'instruction ici est presque similaire à celle que l'on trouve dans le sermon d'adieu de Mahomet (cité ci-dessus) et comprend ce qui suit :


{{Quote|1=[http://sunnah.com/abudawud/11/185 AbuDawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely.}}
{{Quote|1=[http://sunnah.com/abudawud/11/185 AbuDawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely.}}


A shorter version of the Farewell Sermon can also be found in ''Sunan Ibn Majah''. The Arabic words here translated 'and hit them, but without causing injury or leaving a mark' are the same as those found in the ''Abu Dawud'' hadith as well as al-Tabari's version of the farewell sermon (quoted above), with the literal translation being, again, 'beat them, a beating without severity'.
Une version plus courte du sermon d'adieu peut également être trouvée dans Sunan Ibn Majah. Les mots arabes traduits ici par "et les frapper, mais sans causer de blessure ni laisser de marque" sont les mêmes que ceux que l'on trouve dans le hadith d'Abu Dawud ainsi que dans la version du sermon d'adieu d'al-Tabari (citée ci-dessus), la traduction littérale étant, là encore, "les battre, mais sans sévérité".


{{Quote|{{Ibn Majah||3|9|1851}}|Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark.}}
{{Quote|{{Ibn Majah||3|9|1851}}|Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark.}}


Similarly, the versions of the farewell sermon found in {{Al Tirmidhi||5|44|3087}}, translated as 'and beat them with a beating that is not painful', and {{Al Tirmidhi||2|10|1163}}, translated as 'and beat them with a beating that is not harmful, consist of the same Arabic words as quoted above and found in other versions of the sermon.
De même, les versions du sermon d'adieu trouvées dans {{Al Tirmidhi||5|44|3087}}, , traduite par "et frappez-les d'un coup qui n'est pas douloureux", et {{Al Tirmidhi||2|10|1163}}, traduite par "et frappez-les d'un coup qui n'est pas nuisible, consistent en les mêmes mots arabes que ceux cités ci-dessus et trouvés dans d'autres versions du sermon.


The ''[[tafsir]]'', or exegesis, of al-Tabari (d. 923, roughly 200 years after [[Muhammad's Death|Muhammad's death]]) for verse {{Quran|4|34}} appears to be the earliest record of the idea that wife beating should be done with a ''miswak''/''siwaak'' (a small stick-like item used as a toothbrush).<ref>[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=4&tAyahNo=34&tDisplay=yes&UserProfile=0&LanguageId=1 al-tafsir.com] Tabari's tafsir for 4:34</ref> These do not appear in the main ''sahih'' hadith collections, but have been of abiding interest nonetheless.
Le ''[[tafsir]]'', ou exégèse, d'al-Tabari (m. 923, environ 200 ans après [[Muhammad's Death|la mort de Mahomet]]) for verse {{Quran|4|34}} appears to be the earliest record of the idea that wife beating should be done with a ''miswak''/''siwaak'' (a small stick-like item used as a toothbrush).<ref>[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=4&tAyahNo=34&tDisplay=yes&UserProfile=0&LanguageId=1 al-tafsir.com] Tabari's tafsir for 4:34</ref> These do not appear in the main ''sahih'' hadith collections, but have been of abiding interest nonetheless.


{{Quote|1=[https://tafsir.app/tabari/4/34 al-Tabari 4:34]|2=I said to Ibn ‘Abbaas, what is a non-severe beating? He said, Hitting with a siwaak and the like.}}
{{Quote|1=[https://tafsir.app/tabari/4/34 al-Tabari 4:34]|2=I said to Ibn ‘Abbaas, what is a non-severe beating? He said, Hitting with a siwaak and the like.}}
In Arabic, the phrase 'non-severe beating' is ''darban ghayra mubarrihin''. This is the same phrasing and set of words found in the ''Abu Dawud'' hadith and in the various versions of Muhammad's farewell sermon. In his tafsir, al-Tabari also quotes Qatada clarifying that the phrase means ''ghayr sha'in'' (that is, 'without being disgraceful/outrageous/obscene/indecent').<ref>[https://tafsir.app/tabari/4/34 al-Tabari 4:34]</ref> This is in sharp contrast with the translation/interpretation employed in Islamic evangelical discourse, which construes ''darban ghayra mubarrihin'' as a more absolute prohibition, in some instances translating it as 'a light tap that leaves no mark' - a translation that, as a heavily metaphorical interpretation, has no linguistic merit.
En arabe, l'expression "coups non sévères" est darban ghayra mubarrihin. Il s'agit de la même formulation et du même ensemble de mots que l'on retrouve dans le hadith d'Abu Dawud et dans les différentes versions du sermon d'adieu de Mahomet. Dans son tafsir, al-Tabari cite également Qatada qui précise que la phrase signifie ghayr sha'in (c'est-à-dire "sans être honteux/outrageux/obscène/indécent").<ref>[https://tafsir.app/tabari/4/34 al-Tabari 4:34]</ref> Cela contraste fortement avec la traduction/interprétation employée dans le discours évangélique islamique, qui interprète darban ghayra mubarrihin comme une interdiction plus absolue, la traduisant dans certains cas par " une tape légère qui ne laisse aucune trace " - une traduction qui, en tant qu'interprétation fortement métaphorique, n'a aucun mérite linguistique.


Putting together, the hadiths suggest that Muhammad condemned those who beat their wives as severely as they beat their slaves. It is also evident that, at least for some time, Muhammad forbade wife-beating altogether. It is also evident that Muhammad then reverted from this position to permitting wife-beating, albeit this time around while encouraging his male companions not to beat their wives as severely as they beat their slaves. This final position is also found reiterated in the various versions of his final sermon reported found in the hadith literature.  
Mis bout à bout, les hadiths suggèrent que Mahomet condamnait ceux qui battaient leurs femmes aussi sévèrement qu'ils battaient leurs esclaves. Il est également évident que, au moins pendant un certain temps, Mahomet a interdit complètement de battre sa femme. Il est également évident que Mahomet est ensuite revenu sur cette position et a autorisé la pratique de la violence conjugale, tout en encourageant ses compagnons masculins à ne pas battre leurs femmes aussi sévèrement qu'ils battent leurs esclaves. Cette position finale est également réitérée dans les différentes versions de son dernier sermon rapportées dans la littérature hadith.


Tabari, a source Islamic scholars view as being considerably less reliable than the sahih hadiths, also reports that Ibn Abbas narrated that Muhammad at some point instructed that Men should only beat their wives with the twig-like device known as a ''miswaak''. Many doubt the reliability of this report, which appears to contradict the overall message of the hadith literature, but it is equally possible that Muhammad at some point actually endorsed this view, only to finally adopt the position indicated in the farewell sermon.  
Tabari, une source que les spécialistes de l'islam considèrent comme beaucoup moins fiable que les hadiths sahih, rapporte également qu'Ibn Abbas a raconté que Muhammad avait, à un moment donné, donné pour instruction aux hommes de ne battre leurs femmes qu'avec un instrument en forme de brindille appelé miswaak. Nombreux sont ceux qui doutent de la fiabilité de ce rapport, qui semble contredire le message général de la littérature hadith, mais il est tout aussi possible que Mahomet ait, à un moment donné, réellement approuvé cette opinion, pour finalement adopter la position indiquée dans le sermon d'adieu.


Critics have also noted what they describe as the sheer absurdity of the qualification found in the report and suggest that it could hardly be that God would leave out such an important qualification from the verse which, read in isolation, simply instructs men to beat their wives. To do so, critics suggest, would be a serious lack of judgement on God's part. Critics have also ridiculed the absurdity of the practice itself - what is the purpose, they ask, of tapping one's wife with a twig? And why would ''this'' prove effective if admonition of one's wife and abandoning her in bed had proven ineffective - surely tapping someone with a twig cannot be more compelling than either of these measures? Such a practice, critics conclude, is, at worst, a humiliating and patronizing symbolic gesture (having no place in polite society), or, at best, a fiction generated in the minds of later Muslims (that is, 7th, 8th, or 9th century Muslims attributing this idea, retroactively, back to Ibn Abbas) who were having a hard time reconciling the conflicting imperatives of an early Islamic tradition which at once taught Muslims to be kind to one another - and to beat their wives.  
Les critiques ont également noté ce qu'ils décrivent comme l'absurdité pure et simple de la qualification trouvée dans le rapport et suggèrent qu'il est difficilement concevable que Dieu ait omis une qualification aussi importante dans un verset qui, lu isolément, ordonne simplement aux hommes de battre leurs femmes. Les critiques suggèrent que ce serait un sérieux manque de jugement de la part de Dieu. Les critiques ont également ridiculisé l'absurdité de la pratique elle-même - quel est le but, demandent-ils, de frapper sa femme avec une brindille ? Et pourquoi cela s'avérerait-il efficace si l'admonestation de sa femme et son abandon au lit se sont avérés inefficaces - taper quelqu'un avec une brindille ne peut sûrement pas être plus convaincant que l'une ou l'autre de ces mesures ? Les critiques concluent qu'une telle pratique est, au pire, un geste symbolique humiliant et condescendant (qui n'a pas sa place dans la société polie), ou, au mieux, une fiction créée dans l'esprit de musulmans plus tardifs (c'est-à-dire des musulmans des 7e, 8e ou 9e siècles qui attribuent cette idée, rétroactivement, à Ibn Abbas) qui avaient du mal à concilier les impératifs contradictoires d'une tradition islamique ancienne qui enseignait aux musulmans à la fois à être gentils les uns envers les autres et à battre leurs femmes.  


==Early and modern Islamic authorities on wife-beating==
==Autorités islamiques anciennes et modernes sur la violence à l'égard des femmes==


Classical Muslim scholars have written abundant [[Tafsir|commentary]] and jurisprudential material regarding {{Quran|4|34}} and instruction to beat wives. A few of these classical sources are quoted below, alongside some modern authorities. It is important to note that a number of Islamic modernists (a small sub-group of modern Islamic scholars in general) [[Wife Beating in Islamic Law#The objections of Islamic modernists|have advocated]] an interpretation of {{Quran|4|34}} that militates against traditional understanding and takes the beating instructed to be purely 'symbolic' in nature. The influence of these few, albeit vocal, modernists has resulted in some recent English translations of the Quran opting to replace the word ''daraba'', which is found in the Arabic text and which means 'beat', with alternative words that more readily evoke the modernist interpretation.  
Classical Muslim scholars have written abundant [[Tafsir|commentary]] and jurisprudential material regarding {{Quran|4|34}} and instruction to beat wives. A few of these classical sources are quoted below, alongside some modern authorities. It is important to note that a number of Islamic modernists (a small sub-group of modern Islamic scholars in general) [[Wife Beating in Islamic Law#The objections of Islamic modernists|have advocated]] an interpretation of {{Quran|4|34}} that militates against traditional understanding and takes the beating instructed to be purely 'symbolic' in nature. The influence of these few, albeit vocal, modernists has resulted in some recent English translations of the Quran opting to replace the word ''daraba'', which is found in the Arabic text and which means 'beat', with alternative words that more readily evoke the modernist interpretation.  
Line 184: Line 176:
The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.}}
The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.}}


==Domestic violence in the Islamic World==
==La violence domestique dans le monde islamique==
While it is not necessarily the case that the Quran's instruction for men to beat their wives is responsible for the endemic occurrence of domestic violence in Muslim-majority countries (given that such practices are also endorsed in the scriptures revered by the religious populations of societies where domestic violence is not nearly as widespread), a degree of causal connection between the relevant scriptural commandments and the rates of domestic violence observed is strongly suggested by the virtually universal adoption of traditional literalism among Islamic clerics as well as the usually higher-than-average overall religiosity of Muslim societies.
S'il n'est pas nécessairement vrai que l'instruction donnée par le Coran aux hommes de battre leurs femmes est responsable de l'existence endémique de la violence domestique dans les pays à majorité musulmane (étant donné que de telles pratiques sont également approuvées dans les écritures vénérées par les populations religieuses de sociétés où la violence domestique est loin d'être aussi répandue), un certain degré de lien de causalité entre les commandements scripturaires pertinents et les taux de violence domestique observés est fortement suggéré par l'adoption quasi universelle du littéralisme traditionnel parmi les clercs islamiques ainsi que par la religiosité générale des sociétés musulmanes, généralement supérieure à la moyenne.


;Afghanistan
;Afghanistan
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</ref>}}
</ref>}}


;Jordan
;Jordanie


{{Quote||'''91% of university students''' polled by the Jordanian Human Right Center approve of wife beating.
{{Quote||'''91% of university students''' polled by the Jordanian Human Right Center approve of wife beating.
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{{Quote||Violence against women in the home is the main emergency needed to be tackled by the Mediterranean's southern shores. '''The phenomenon affects between 40% and 75% of married women''', who suffer mainly at the hands of their husbands. This is the glaring figure contained in a study carried out by the Euromed Gender Equality Programme (EGEP), which has been presented at a conference held in Brussels. The 'Programme to enhance quality between men and women in the Euromed Region', which is financed by the European Union as part of neighbourhood policy, focussed on nine partner countries between 2008 and 2011: '''Algeria, Egypt, Israel, Jordan, Lebanon, Morocco, Palestinian Territories, Syria and Tunisia'''.<ref>[{{Reference archive|1=http://www.ansamed.info/en/news/ME.XEF96737.html|2=2011-05-11}} Mediterranean: EU Study, Domestic Violence Between 40%, 75%] - ANSAmed, May 9, 2011</ref>}}
{{Quote||Violence against women in the home is the main emergency needed to be tackled by the Mediterranean's southern shores. '''The phenomenon affects between 40% and 75% of married women''', who suffer mainly at the hands of their husbands. This is the glaring figure contained in a study carried out by the Euromed Gender Equality Programme (EGEP), which has been presented at a conference held in Brussels. The 'Programme to enhance quality between men and women in the Euromed Region', which is financed by the European Union as part of neighbourhood policy, focussed on nine partner countries between 2008 and 2011: '''Algeria, Egypt, Israel, Jordan, Lebanon, Morocco, Palestinian Territories, Syria and Tunisia'''.<ref>[{{Reference archive|1=http://www.ansamed.info/en/news/ME.XEF96737.html|2=2011-05-11}} Mediterranean: EU Study, Domestic Violence Between 40%, 75%] - ANSAmed, May 9, 2011</ref>}}


==Responses from Muslim women==
==Réactions de femmes musulmanes==


Some Muslim women have spoken out against domestic violence. Below, some prominent instances of this are quoted. In spite of such protestations, many Islamic authorities and western commentators refuse the idea that Islamic scriptures could, even in part, be responsible.
Certaines femmes musulmanes se sont exprimées contre la violence domestique. Quelques exemples marquants sont cités ci-dessous. Malgré ces protestations, de nombreuses autorités islamiques et de nombreux commentateurs occidentaux refusent l'idée que les écritures islamiques puissent, même en partie, être responsables.


{{Quote|[http://news.bbc.co.uk/2/hi/middle_east/3667349.stm Beaten Saudi Woman Speaks out]<BR>BBC News, April 30, 2004|My husband first tried to strangle me until I fell unconscious, then he tried to smash my face. Every violent man will be able to see the suffering that he causes and every woman afraid of falling into a similar situation will be able to avoid what happened to me Later he took me to the hospital while I was still unconscious and dropped me off at the gate. He didn't give them my name, my family's telephone number or anything about me. When my mother finally arrived, the doctor told her I had only a 3% chance of survival. The reason why he beat me up was very trivial, we had an argument in which we exchanged no more than four sentences. He had no reason for attacking me this way, but it wasn't the first time he was violent, although he had never been that violent before.
{{Quote|[http://news.bbc.co.uk/2/hi/middle_east/3667349.stm Beaten Saudi Woman Speaks out]<BR>BBC News, April 30, 2004|Mon mari a d'abord essayé de m'étrangler jusqu'à ce que je tombe inconsciente, puis il a essayé de me frapper au visage. Tout homme violent pourra voir la souffrance qu'il cause et toute femme ayant peur de tomber dans une situation similaire pourra éviter ce qui m'est arrivé Plus tard, il m'a emmenée à l'hôpital alors que j'étais encore inconsciente et m'a déposée à la porte. Il ne leur a donné ni mon nom, ni le numéro de téléphone de ma famille, ni rien sur moi. Quand ma mère est enfin arrivée, le médecin lui a dit que je n'avais que 3 % de chances de survie. La raison pour laquelle il m'a battu était très banale, nous avons eu une dispute au cours de laquelle nous n'avons pas échangé plus de quatre phrases. Il n'avait aucune raison de m'attaquer de la sorte, mais ce n'était pas la première fois qu'il était violent, même s'il ne l'avait jamais été auparavant.


''Encouraging victims''
''Encourager les victimes''


I kept silent until now because I didn't want to see my family being torn apart. I thought that maybe if I was patient enough I could make him change. Now that I've made my story public, I'm scared. I've almost been through death, so I guess it's pretty normal that I now fear for my life and for my children's lives. I decided to have my picture published so that it would be a lesson for others, for every man and every woman. I'm just hoping that the judge will be fair to me and that my husband receives a punishment equal to what he did to me.
J'ai gardé le silence jusqu'à présent parce que je ne voulais pas voir ma famille se déchirer. Je pensais que si j'étais assez patiente, je pourrais peut-être le faire changer. Maintenant que j'ai rendu mon histoire publique, j'ai peur. J'ai presque vécu la mort, alors j'imagine qu'il est normal que je craigne maintenant pour ma vie et celle de mes enfants. J'ai décidé de faire publier ma photo pour qu'elle serve de leçon aux autres, à chaque homme et à chaque femme. J'espère simplement que le juge sera juste envers moi et que mon mari recevra une punition égale à ce qu'il m'a fait.


''No more, no less''
''Ni plus ni moins''


Every violent man will be able to see the suffering that he causes and every woman who is afraid of falling into a similar situation will be able to avoid what happened to me. Some people have called me a heroine for doing so, but I don't know why. Maybe people have appreciated that I dared to talk about a taboo subject so that others don't face the same thing. In my opinion it isn't about being heroic, but about talking about what happens in reality. However uncomfortable it is, it's better to talk about reality than to pretend that nothing bad is ever happening. I believe I've encouraged other victims of domestic violence to follow suit. I'm now campaigning with a human rights organisation which has received many letters and I have also received personally many letters of support from women saying that they will fight back.}}
Chaque homme violent pourra voir la souffrance qu'il cause et chaque femme qui a peur de se retrouver dans une situation similaire pourra éviter ce qui m'est arrivé. Certaines personnes m'ont qualifiée d'héroïne pour avoir agi ainsi, mais je ne sais pas pourquoi. Peut-être que les gens ont apprécié que j'ose parler d'un sujet tabou pour que d'autres ne soient pas confrontés à la même chose. À mon avis, il ne s'agit pas d'être héroïque, mais de parler de ce qui se passe dans la réalité. Aussi inconfortable que cela puisse être, il vaut mieux parler de la réalité que de prétendre que rien de mal ne se passe jamais. Je crois que j'ai encouragé d'autres victimes de violence domestique à faire de même. Je fais maintenant campagne avec une organisation de défense des droits de l'homme qui a reçu de nombreuses lettres et j'ai également reçu personnellement de nombreuses lettres de soutien de femmes disant qu'elles vont se battre.}}


{{Quote|[http://www.cnn.com/2009/LIVING/09/24/cnnheroes.robina.niaz/index.html Her 'duty' is Helping Muslim Women Heal After The Abuse]<BR>CNN Heroes, September 25, 2009|Toward the end of her marriage, Rabia Iqbal said she feared for her life. Iqbal was born in New York to parents who had immigrated to the United States from the tribal areas of Pakistan. She had a strict Muslim upbringing and when she was 16, her parents arranged her marriage to a 38-year-old man. She claims her husband turned violent during their 10 years of marriage. When she finally left him, she did not know where to turn. Going home wasn't an option, she said.
{{Quote|[http://www.cnn.com/2009/LIVING/09/24/cnnheroes.robina.niaz/index.html Her 'duty' is Helping Muslim Women Heal After The Abuse]<BR>CNN Heroes, September 25, 2009|Toward the end of her marriage, Rabia Iqbal said she feared for her life. Iqbal was born in New York to parents who had immigrated to the United States from the tribal areas of Pakistan. She had a strict Muslim upbringing and when she was 16, her parents arranged her marriage to a 38-year-old man. She claims her husband turned violent during their 10 years of marriage. When she finally left him, she did not know where to turn. Going home wasn't an option, she said.
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Such appalling recommendations occur because we haven't yet universally drawn a line in the sand, as Muslims, and said that this verse may have been progressive for the seventh century when women were supposedly beaten indiscriminately, but it isn't compatible with the modern day, if read literally. Instead, we do something called the "4:34 dance," suggesting that the light beating be the result of everything from hitting a woman with noodles (yes, you read that right) to a traditional toothbrush, called a “miswak,” from the root of a plant.}}
Such appalling recommendations occur because we haven't yet universally drawn a line in the sand, as Muslims, and said that this verse may have been progressive for the seventh century when women were supposedly beaten indiscriminately, but it isn't compatible with the modern day, if read literally. Instead, we do something called the "4:34 dance," suggesting that the light beating be the result of everything from hitting a woman with noodles (yes, you read that right) to a traditional toothbrush, called a “miswak,” from the root of a plant.}}


==The objections of Islamic modernists==
==Les objections des modernistes islamiques==


Though they constitute a very small minority, many Islamic modernists have protested against the Islamic tradition and its understanding of the Islamic scriptures which straightforwardly appear to instruct men to beat their wives. While these modernists have had extremely limited influence in the Muslim world, they have frequently been embraced by Western media outlets as possible enactors of religious reform in Islam. Serious, mostly non-Muslim scholars of Islam have been similarly heartened by such voices but remain highly skeptical of those modernists who attempt to 're-write' the past by denying the Islamic tradition's historical embrace of some sort of physical domestic discipline against women. Moreover, to many in the Muslim world, this attempt at 'modernizing Islam' appears to be a sort of contemptible moral concession to the west, analogous, even, to holding the door wide open for enemies with ambitions of 'intellectual colonialism'. As the 2021 edition of the widely acclaimed ''Muslim 500'' puts it, "Islamic modernism remains popularly an object of derision and ridicule, and is scorned by traditional Muslims and fundamentalists alike".<ref>{{Citation|title=The Muslim 500|edition=2021 Edition|publisher=The Royal Islamic Strategic Studies Centre|location=Amman, Jordan|page=59|chapter=IIIC. Islamic Modernism|url=https://themuslim500.com/wp-content/uploads/2020/10/TheMuslim500-2021_Edition-low_res_20201028.pdf|editor1=S. Abdallah Schleifer|editor2=Tarek Algawhary|editor3=Aftab Ahmed}}{{Quote|[https://themuslim500.com/about-us/ The Muslim 500: About Us]|The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث والدراسات الإسلامية) is an independent research entity affiliated with the Royal Aal al-Bayt Institute for Islamic Thought. '''The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute''' headquartered in Amman, the capital of the Hashemite Kingdom of Jordan.}}</ref>  
Bien qu'ils constituent une très petite minorité, de nombreux modernistes islamiques ont protesté contre la tradition islamique et sa compréhension des écritures islamiques qui semblent carrément ordonner aux hommes de battre leurs femmes. Bien que ces modernistes n'aient eu qu'une influence extrêmement limitée dans le monde musulman, ils ont souvent été accueillis par les médias occidentaux comme de possibles acteurs de la réforme religieuse de l'Islam. Des spécialistes sérieux de l'islam, pour la plupart non musulmans, ont été encouragés par ces voix mais restent très sceptiques à l'égard des modernistes qui tentent de "réécrire" le passé en niant l'adhésion historique de la tradition islamique à une forme de discipline domestique physique à l'égard des femmes. En outre, pour beaucoup de personnes dans le monde musulman, cette tentative de "modernisation de l'Islam" apparaît comme une sorte de concession morale méprisable à l'Occident, analogue, même, à celle de laisser la porte grande ouverte à des ennemis ayant des ambitions de "colonialisme intellectuel". Comme l'indique l'édition 2021 du très apprécié Muslim 500, "le modernisme islamique reste populairement un objet de dérision et de ridicule, et est méprisé par les musulmans traditionnels comme par les fondamentalistes".<ref>{{Citation|title=The Muslim 500|edition=2021 Edition|publisher=The Royal Islamic Strategic Studies Centre|location=Amman, Jordan|page=59|chapter=IIIC. Islamic Modernism|url=https://themuslim500.com/wp-content/uploads/2020/10/TheMuslim500-2021_Edition-low_res_20201028.pdf|editor1=S. Abdallah Schleifer|editor2=Tarek Algawhary|editor3=Aftab Ahmed}}{{Quote|[https://themuslim500.com/about-us/ The Muslim 500: About Us]|The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث والدراسات الإسلامية) is an independent research entity affiliated with the Royal Aal al-Bayt Institute for Islamic Thought. '''The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute''' headquartered in Amman, the capital of the Hashemite Kingdom of Jordan.}}</ref>  


===Pamela K. Taylor===
===Pamela K. Taylor===
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Her answer is that we have misunderstood 4:34, and that we have to look at what the Prophet actually did after that month's separation -- which was to offer his wives the choice of divorcing him or remaining with him while resolving to avoid the behaviors he found so objectionable. While, she translates "daraba" as "to go away from them," (which is the most common usage of the term in the Qur'an), it seems that it might be better rendered as "to strike a bargain with them."}}
Her answer is that we have misunderstood 4:34, and that we have to look at what the Prophet actually did after that month's separation -- which was to offer his wives the choice of divorcing him or remaining with him while resolving to avoid the behaviors he found so objectionable. While, she translates "daraba" as "to go away from them," (which is the most common usage of the term in the Qur'an), it seems that it might be better rendered as "to strike a bargain with them."}}


While second-hand anecdote presented by Taylor may well be true, there are several hadith accounts (quoted and discussed above in the present article) which directly contradict Aisha's report about Muhammad never striking a servant or woman - interestingly, the hadiths which record Muhammad striking women, including Aisha herself, and allowing his companions to do the same are found in more reliable hadith collections (that is, ''Sahih Muslim'' and ''Sahih'' ''Bukhari'') than the collection in which the hadith from Aisha quoted by Taylor is found (''Sunan Abu Dawud''). It is also probable that Islamic scholars would reject the idea that Muhammad ever struck his wives, as this would perhaps undermine his theological status as the ''Insan al-Kamil'' (lit. 'the perfect man') - this, however, amounts to theological dissonance rather than a historically-sound objection.
Bien que l'anecdote de seconde main présentée par Taylor puisse être vraie, il existe plusieurs hadiths (cités et discutés ci-dessus dans le présent article) qui contredisent directement le rapport d'Aïcha selon lequel Mahomet n'a jamais frappé un serviteur ou une femme - ce qui est intéressant, les hadiths qui rapportent que Mahomet a frappé des femmes, y compris Aïcha elle-même, et qu'il a autorisé ses compagnons à faire de même se trouvent dans des recueils de hadiths plus fiables (à savoir Sahih Muslim et Sahih Bukhari) que le recueil dans lequel se trouve le hadith d'Aïcha cité par Taylor (Sunan Abu Dawud). Il est également probable que les érudits islamiques rejettent l'idée que Mahomet ait jamais frappé ses femmes, car cela porterait atteinte à son statut théologique d'Insan al-Kamil (littéralement "l'homme parfait") - il s'agit toutefois d'une dissonance théologique plutôt que d'une objection historiquement fondée.


Taylor also suggests that the usage of the word ''daraba'' in {{Quran|4|34}} can plausibly be read to mean 'separate from them' or even 'strike a bargain with them'. She presents in evidence of this suggestion that the word ''daraba'' is most often used throughout the Quran in the former sense. This particular claim does not withstand scrutiny, as the word is [[Wife Beating in the Qur'an|most often used in the Quran to mean 'strike']]. Countless traditional Islamic scholars and linguistic authorities - one of whom, it should be mentioned, Taylor is not - have shown such readings, time and again, [[Wife Beating in the Qur'an|to be bereft of linguistic merit]].
Taylor suggère également que l'usage du mot daraba dans le Coran 4:34 peut plausiblement être interprété comme signifiant "se séparer d'eux" ou même "conclure un marché avec eux". Elle présente comme preuve de cette suggestion que le mot daraba est le plus souvent utilisé dans le Coran dans le premier sens. Cette affirmation ne résiste pas à l'examen, car le mot est le plus souvent utilisé dans le Coran pour signifier "frapper". D'innombrables spécialistes de l'islam traditionnel et autorités linguistiques - dont Taylor n'est pas, il faut le préciser, l'un d'entre eux - ont démontré à maintes reprises que de telles lectures étaient dépourvues de valeur linguistique.
==External Links==
==Liens externes==


*[http://www.hotpeachpages.net/index.html International inventory of domestic violence services] ''- Global list of abuse hotlines, shelters, refuges, crisis centers and women's organizations, with domestic violence information in over 80 languages''
*[http://www.hotpeachpages.net/index.html International inventory of domestic violence services] ''- Global list of abuse hotlines, shelters, refuges, crisis centers and women's organizations, with domestic violence information in over 80 languages''
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*[http://www.guardian.co.uk/world/2010/oct/18/wife-beating-uae-sharia-law-court Wife-beating allowed under sharia law, UAE court rules] - ''The Guardian notes this article later had to be 'Removed for legal reasons'''
*[http://www.guardian.co.uk/world/2010/oct/18/wife-beating-uae-sharia-law-court Wife-beating allowed under sharia law, UAE court rules] - ''The Guardian notes this article later had to be 'Removed for legal reasons'''


==References==
==Réferences==
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