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→Provenance et datation du hadith sur l'âge du mariage
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==Points de vue académiques modernes== | ==Points de vue académiques modernes== | ||
===Provenance et datation du hadith sur l'âge du mariage=== | ===Provenance et datation du hadith sur l'âge du mariage=== | ||
La recherche académique la plus complète concernant les hadiths se rapportant à l’âge du mariage d’Aicha a été réalisée par le Dr Joshua Little pour sa thèse de doctorat en 2022.<ref>Joshua Little (2022) ''The Hadith of ʿAʾishah's Marital Age: A Study in the Evolution of Early Islamic Historical Memory'', PhD thesis, Oxford University | |||
It is available on his blog together with very useful diagrams of the reported isnads and matns: [https://islamicorigins.com/the-unabridged-version-of-my-phd-thesis/ The Unabridged Version of My PhD Thesis] by Joshua Little - Islamicorigins.com - 7 March 2023 | It is available on his blog together with very useful diagrams of the reported isnads and matns: [https://islamicorigins.com/the-unabridged-version-of-my-phd-thesis/ The Unabridged Version of My PhD Thesis] by Joshua Little - Islamicorigins.com - 7 March 2023 | ||
See alternatively: [https://islamicorigins.com/a-summary-of-my-phd-research/ A Summary of my PhD Research] by Joshua Little - Islamicorigins.com - 25 February 2023</ref><ref>See also this lecture by Dr. Joshua Little entitled [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s The Hadith of ʿAʾishah's Marital Age: A Study in the Evolution of Early Islamic Historical Memory] - youtube.com, 26 February 2023</ref> | See alternatively: [https://islamicorigins.com/a-summary-of-my-phd-research/ A Summary of my PhD Research] by Joshua Little - Islamicorigins.com - 25 February 2023</ref><ref>See also this lecture by Dr. Joshua Little entitled [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s The Hadith of ʿAʾishah's Marital Age: A Study in the Evolution of Early Islamic Historical Memory] - youtube.com, 26 February 2023</ref> Un outil important dans l’analyse académique moderne des hadiths largement transmis est l’ICMA (isnad-cum-matn Analysis). L'<nowiki/>''isnad'' est la chaîne de transmission attribuée à un récit particulier et le ''matn'' est son libellé. Dans l’ICMA, les groupes d’isnad convergents d’un hadith sont comparés à des groupes de variation dans les matns pour voir dans quelle mesure ils sont corrélés les uns avec les autres. Souvent, cela conduit à l’identification d’un ou plusieurs ''liens communs'' c.-à-d. la personne à partir de laquelle les transmissions d’un matn commencent d’abord à se ramifier, même si la chaîne peut se poursuivre par un seul élément avant cette personne.<ref>See Chapter 1 of Dr Little's thesis for a detailed explanation.</ref> La technique est utile pour dater le moment où un hadith a commencé à circuler et pour identifier qui aurait pu le formuler de cette manière, sans toutefois qu’il soit nécessaire qu’il y ait un lien historique aux événements qui y sont rapportés. Le Dr Little a exposé 21 raisons pour lesquelles les hadiths sont connus pour être très peu fiables dans un sens historique par la recherche académique moderne.<ref>This is useful preparatory viewing for Dr Little's Aisha lecture: [https://www.youtube.com/watch?v=Bz4vMUUxhag Oxford Scholar Dr. Joshua Little Gives 21 REASONS Why Historians are SKEPTICAL of Hadith] - youtube.com February 2023</ref> | ||
Après une recherche approfondie des versions disponibles (plus de 200) des hadiths liés à l’âge du mariage d’Aicha, Little a effectué une ICMA pour identifier un petit nombre de liens communs dont il pouvait reconstruire les matns, alors que d’autres pouvaient être rejetés en raison de matns contradictoires ou disparates qui leur sont attribués, et qui, à leur tour, présentaient une série d'autres problèmes. Diverses attributions à un seul élément sont également considérées comme douteuses. | |||
Outre Hisham b. 'Urwa (mort en 146 AH), qui était le petit-neveu d'Aicha et dont le récit est le plus largement transmis, Muhammad b. 'Amr (mort en 144 AH) est l'autre lien commun médinois reconstructible, bien que, comme Hisham, il ait déménagé en Irak et semble simplement ajouter une des versions du hadith d’Hisham à un autre récit. Les autres premiers liens communs sont trois habitants de Koufa (en Irak) qui sont morts entre 146-160 AH. Bien qu'il soit possible qu'un ou plusieurs autres récits remontent à Aicha elle-même, cela ne peut être démontré sur une base de l’ICMA.<ref>pp. 397-99 of Dr Little's thesis</ref> | |||
Little | Little a alors analysé plus en profondeur ses matns reconstitués pour ces liens communs. Sur la base de mots, de phrases et de séquençages partagés, il a conclu qu’ils dérivaient tous d’une seule et simple formulation et ne sont pas des souvenirs transmis indépendamment d’un événement commun. Cette formulation d’origine semble être celle qui s’est largement transmise par Hisham, lequel a également transmis quelques versions avec des détails supplémentaires. Hisham a attribué tout cela à son père 'Urwa b. al-Zubayr (faussement, soutient Little, bien qu’il soit utile de mentionner que dans sa thèse, il ne note pas que le contenu de la lettre de 'Urwa sur Aicha qu’Hisham a rapporté est aussi raconté par un lien commun partiel syrien qui l'a attribué via son oncle à al-Zuhri, l’élève d'Urwa, qui a déménagé de Médine en Syrie.<ref>'Urwa wrote a number of letters on early Islamic history to the late Umayyad court. These letters were transmitted by his son Hisham and the traditions therein were often also transmitted by 'Urwa's Medinan student al-Zuhri. 'Urwa's letters are translated in full in Sean Anthony, ''Muhammad and the Empires of Faith: The making of the Prophet of Islam'', Oakland CA: University of California, 2020, Chapter 4. In 2012, the creators of the ICMA method, Andreas Görke, Harald Motzki and Gregor Schoeler, strongly argued that the traditions in the letters attributed to 'Urwa probably do in some way originate with him, especially when they are supported by parallel traditions going back to 'Urwa (Goerke, A, Motzki, H & Schoeler, G (2012) [https://www.pure.ed.ac.uk/ws/portalfiles/portal/12692843/First_Century_Sources_for_the_Life_of_Muhammad_a_debate.pdf First-Century Sources for the Life of Muhammad?] A Debate, Der Islam, vol. 89, no. 2, pp. 2-59. https://doi.org/10.1515/islam-2012-0002). | ||
One of 'Urwa's letters is a short one about Aisha's marriage. It was reported in a couple of chains through Hisham and is quoted in the Relevant Quotations section above. Little contests a couple of arguments for the general authenticity of 'Urwa's letters but without wider engagement with Goerke et al. He also questions how we can in any case identify which words or elements thereof Hisham accurately transmitted (p. 314). | One of 'Urwa's letters is a short one about Aisha's marriage. It was reported in a couple of chains through Hisham and is quoted in the Relevant Quotations section above. Little contests a couple of arguments for the general authenticity of 'Urwa's letters but without wider engagement with Goerke et al. He also questions how we can in any case identify which words or elements thereof Hisham accurately transmitted (p. 314). | ||
However, Dr Little did not notice that another hadith he discusses which is ascribed to 'Urwa's Medinan student al-Zuhri contains the same core tradition as this letter, especially the distinctive sequence of elements but also much of the same or similar wording, albeit not in the form of a letter. Compare the Arabic provided in the isnad diagrams on his blog, or the transliteration of 'Urwa's reconstructed letter on pp. 310-11 of the thesis with al-Hajjaj b. Abi Mani's reconstructed transmission of the same elemental sequence (pp. 204-5, 370-72; see also 482). Al-Hajjaj who lived in Aleppo, Syria, ascribed it via his uncle to al-Zuhri, who does not himself count as a common link but did move from Medina to Damascus and later Resafa, Syria, where he tutored the Caliph's sons. Part of the letter content and wording also comprise ʾAbū ʾUsāmah Ḥammād's narration from Hisham (pp. 223-4).</ref>). There is some evidence that Hisham did not originally extend the isnad of most of his versions back to Aisha herself, but rather only to his father 'Urwa, Aisha's nephew, and that they were narrated in the 3rd person, not in her own voice.<ref>Ibid. p. 305 including footnote 996</ref> It is even clearer that such isnad "raising" occured for transmissions by others back to Aisha by other routes. | However, Dr Little did not notice that another hadith he discusses which is ascribed to 'Urwa's Medinan student al-Zuhri contains the same core tradition as this letter, especially the distinctive sequence of elements but also much of the same or similar wording, albeit not in the form of a letter. Compare the Arabic provided in the isnad diagrams on his blog, or the transliteration of 'Urwa's reconstructed letter on pp. 310-11 of the thesis with al-Hajjaj b. Abi Mani's reconstructed transmission of the same elemental sequence (pp. 204-5, 370-72; see also 482). Al-Hajjaj who lived in Aleppo, Syria, ascribed it via his uncle to al-Zuhri, who does not himself count as a common link but did move from Medina to Damascus and later Resafa, Syria, where he tutored the Caliph's sons. Part of the letter content and wording also comprise ʾAbū ʾUsāmah Ḥammād's narration from Hisham (pp. 223-4).</ref>). There is some evidence that Hisham did not originally extend the isnad of most of his versions back to Aisha herself, but rather only to his father 'Urwa, Aisha's nephew, and that they were narrated in the 3rd person, not in her own voice.<ref>Ibid. p. 305 including footnote 996</ref> It is even clearer that such isnad "raising" occured for transmissions by others back to Aisha by other routes. | ||