L'age d'Aicha: Difference between revisions

Hisham semble avoir transmis le hadith après s’être établi à Koufa en Irak. Quelques transmissions sont attribuées à ses étudiants médinois, mais celles-ci s’avèrent toutes douteuses pour diverses raisons (et il est difficile de les expliquer<ref>Little struggles somewhat to discount Ibn ʾabī al-Zinād's transmission from Hishām as having occurred in Medina (see pp. 426-433). The Medinan, Ibn ʾabī al-Zinād, is a confirmed partial common link from Hishām, and the (generally unreliable) Medinan historian al-Wāqidī is one of those who report it from him. In order to place the transmission as having occured in Iraq, where (if biographical sources are to be trusted) Ibn ʾabī al-Zinād moved from Medina, though to a different Iraqi city than Hishām and did so only after Hishām's death, or at most shortly beforehand, and where al-Wāqidī also moved from Medina but only after Ibn ʾabī al-Zinād's death, Little requires both that al-Waqidi did not transmit directly from Ibn ʾabī al-Zinād and that the latter did not transmit directly from Hishām. Incidentally, al-Wāqidī separately reports a distinct but isolated Medinan narration about Aisha's marriage (pp. 215-6).</ref>). Le hadith était très probablement inconnu à Médine, car il n’est pas mentionné dans les œuvres biographiques d’Ibn Ishaq ni (semble-t-il) par Musa b. 'Uqbah. Il ne figure pas non plus dans les textes juridiques malékites alors qu’il aurait dû y être selon Little si le hadith avait circulé à Médine. On prête à certains des premiers koufans la transmission de l’histoire aux liens communs koufans avant l’arrivée d’Hisham en Irak, mais ces isnads sont douteux d’après Little, car le hadith sur l'âge du mariage n'apparaît pas dans les premières compilations de hadiths juridiques koufans, ni dans les premières versions de hadiths koufans qui racontent les vertus d’Aicha. Au contraire, ces références koufanes sur le mariage d'Aicha semblent aussi provenir des compositions d'Hisham.

A different explanation for the Medinan legal silence on Aisha's age, as well as the hadith's non-use by many later scholars was alluded to by Carolyn Baugh in her 2017 book, ''Minor Marriage in Early Islamic Law''. Maliki law was based largely on Medinan community custom, though sometimes anecdotes about companions were used for making specific points. Contrary to Little, Baugh doubts how useful the Aisha hadith would actually have been for legal purposes.<ref>Baugh writes: "Although it is not impossible that Malik would have accepted the content of the report given early practice, Malik is one of many jurists who did not rely on the text, which does not in fact occur in any of the early books of jurisprudence except for that of al-Shafi'i and, shortly after him, 'Abd al Razzaq's Musannaf. Even later jurists such as Ibn Taymiya and Ibn al-Qayyim shy away from it, although it is used by Ibn Qudama before them. Presuming its authenticity (it occurs in Bukhari and Muslim), questions occur such as, was 'A'isha in fact compelled against her will? Can we assume that Abu Bakr did not consult her? Had she, at age nine, entered her majority or was she still prepubescent?"

Carolyn Baugh, ''Minor Marriage in Early Islamic Law'', Leiden: Brill, 2017, p. 43 footnote 101