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[[File:Muhammad and Aisha freeing chief's daughter.jpg|thumb|332x332px|Muhammad et sa femme Aicha libérant la fille d’un chef tribal. Image tirée du livre Siyer-i Nebi (Histoire du prophète)]]
[[File:Muhammad and Aisha freeing chief's daughter.jpg|thumb|332x332px|Muhammad et sa femme Aicha libérant la fille d’un chef tribal. Image tirée du livre Siyer-i Nebi (Histoire du prophète)]]
'''Aisha''', de l’arabe عائشة, (également translittéré en A'ishah, Aisyah, Ayesha, A'isha, Aishat, ou Aishah) est née en 613/614 et est décédée en 678.<ref name="Siddiqui">Al-Nasa'i 1997, p. 108</ref>. Elle a été mariée à [[Muhammad]] à l’âge de 6 ou 7 ans, et ce dernier, alors âgé de 53 ans, a consommé le mariage lorsqu’Aicha avait 9 ou 10 ans selon de nombreux [[Hadith|hadiths]] [[sahih]] (authentiques).<ref>Narrated Hisham's father:
'''Aisha''', de l’arabe عائشة, (également translittéré en A'ishah, Aisyah, Ayesha, A'isha, Aishat, ou Aishah) est née en 613/614 et est décédée en 678.<ref name="Siddiqui">Al-Nasa'i 1997, p. 108</ref>. Elle a été mariée à [[Muhammad]] à l’âge de 6 ou 7 ans, et ce dernier, alors âgé de 53 ans, a consommé le mariage lorsqu’Aicha avait 9 ou 10 ans selon de nombreux [[Hadith|hadiths]] [[sahih]] (authentiques).<ref>Le père d'Hisham a rapporté : Khadija est morte trois ans avant que le Prophète ne parte pour Médine. Il y est resté à peu près deux ans, puis il a épousé Aicha lorsqu’elle n’était qu’une fille de six ans, et il a consommé ce mariage lorsqu’elle avait neuf ans.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>Aicha (qu’Allah soit satisfait d’elle) a rapporté : l’Apôtre d’Allah (que la paix soit sur lui) m’a épousée quand j’avais six ans, et j’ai été admise chez lui lorsque j’avais neuf ans.<br>{{Muslim|8|3310}}</ref><ref>Aicha rapporte que : "L'Apôtre d'Allah m'a épousée quand j'avais sept ans." (Le narrateur, Sulaiman a dit: "Ou six ans.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> En raison des préoccupations liées au [[:Category:Child Marriage|mariage des enfants]], ce sujet suscite un vif intérêt dans la littérature [[Apologists|apologétique]] et le débat public.       
Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.<br>{{Muslim|8|3310}}</ref><ref>Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> En raison des préoccupations liées au [[:Category:Child Marriage|mariage des enfants]], ce sujet suscite un vif intérêt dans la littérature [[Apologists|apologétique]] et le débat public.       


A l’époque, se marier à un jeune âge n’était pas inconnu en Arabie, et le mariage d’Aicha à Muhammad avait peut-être une connotation politique, car son père, Abu Bakr, était un homme influent dans la communauté.<ref>Afsaruddin, Asma (2014). "ʿĀʾisha bt. Abī Bakr". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett. ''[http://referenceworks.brillonline.com/browse/encyclopaedia-of-islam-2 Encyclopaedia of Islam]'' (3 ed.). Brill Online. Retrieved 2015-01-11</ref> Abu Bakr a, de son côté, peut-être aussi cherché à renforcer le lien de parenté entre Muhammad et lui-même en unissant leurs familles par le mariage via Aicha. Leila Ahmed, femme de lettres égypto-américaine spécialiste de l’islam, note que les fiançailles et le mariage d’Aicha avec Muhammad sont présentés comme ordinaire dans la littérature islamique, et peuvent indiquer qu’il n’était pas inhabituel que des enfants soient mariés à leurs ainés à cette époque.<ref>Ahmed, Leila (1992). ''Women and Gender in Islam: Historical Roots of a Modern Debate''. Yale University Press. p. 51-54. <nowiki>ISBN 978-0300055832</nowiki>.</ref> Dans les empires voisins de cette époque, la loi Byzantine interdisait le mariage des filles qui n’avaient pas atteint l’âge de la puberté, lequel était fixé à treize ans.<ref>Sean Anthony, "Muhammad and the Empires of Faith: The making of the Prophet of Islam", Oakland CA: University of California, 2020, p. 115</ref> La loi Sassanide prévoyait, quant à elle, qu’une fillette pouvait se marier dès l’âge de neuf ans à condition que la consommation du mariage soit retardée jusqu’à ce qu’elle atteigne douze ans.<ref>CHILDREN iii. Legal Rights of Children in the Sasanian Period - [https://www.iranicaonline.org/articles/children-iii Encyclopedia Iranica online]</ref>
A l’époque, se marier à un jeune âge n’était pas inconnu en Arabie, et le mariage d’Aicha à Muhammad avait peut-être une connotation politique, car son père, Abu Bakr, était un homme influent dans la communauté.<ref>Afsaruddin, Asma (2014). "ʿĀʾisha bt. Abī Bakr". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett. ''[http://referenceworks.brillonline.com/browse/encyclopaedia-of-islam-2 Encyclopaedia of Islam]'' (3 ed.). Brill Online. Retrieved 2015-01-11</ref> Abu Bakr a, de son côté, peut-être aussi cherché à renforcer le lien de parenté entre Muhammad et lui-même en unissant leurs familles par le mariage via Aicha. Leila Ahmed, femme de lettres égypto-américaine spécialiste de l’islam, note que les fiançailles et le mariage d’Aicha avec Muhammad sont présentés comme ordinaire dans la littérature islamique, et peuvent indiquer qu’il n’était pas inhabituel que des enfants soient mariés à leurs ainés à cette époque.<ref>Ahmed, Leila (1992). ''Women and Gender in Islam: Historical Roots of a Modern Debate''. Yale University Press. p. 51-54. <nowiki>ISBN 978-0300055832</nowiki>.</ref> Dans les empires voisins de cette époque, la loi Byzantine interdisait le mariage des filles qui n’avaient pas atteint l’âge de la puberté, lequel était fixé à treize ans.<ref>Sean Anthony, "Muhammad and the Empires of Faith: The making of the Prophet of Islam", Oakland CA: University of California, 2020, p. 115</ref> La loi Sassanide prévoyait, quant à elle, qu’une fillette pouvait se marier dès l’âge de neuf ans à condition que la consommation du mariage soit retardée jusqu’à ce qu’elle atteigne douze ans.<ref>CHILDREN iii. Legal Rights of Children in the Sasanian Period - [https://www.iranicaonline.org/articles/children-iii Encyclopedia Iranica online]</ref>
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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).
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> Il existe des preuves qu’Hisham n’a, à l’origine, pas répandu l'isnad de la plupart de ses versions remontant à Aicha elle-même, mais plutôt seulement à son père 'Urwa, le neveu d’Aicha. Ses versions ont été racontées à la 3ème personne et non par lui.<ref>Ibid. p. 305 including footnote 996</ref> Il est d’autant plus clair qu’une telle "augmentation" d’isnads s’est produite pour les transmissions d’autres rapporteurs qui remontent jusqu’à Aicha par d’autres voies.


Aside from the most widely transmitted version which simply states that Aisha was married to Muhammad at the age of six and their marriage was consummated when she was nine, Little's ICMA confirms that Hisham also narrated an extended simple version adding that he was informed Muhammad and Aisha were together for nine years<ref>Ibid. p. 272</ref> (possibly also another simple version adding that she played with dolls<ref>Ibid. p. 322</ref>). He also narrated a short letter about the marriage from his father 'Urwa - see the discussion about this letter in a previous footnote above.<ref>Ibid. pp. 309 ff.</ref> Finally, he also narrated Aisha's account of the women collecting her while she was playing so she could be prepared for her marital consummation.<ref>See the section of Hisham, pp. 295 ff., especially the reconstructions of Hisham's four versions of the hadith on pp. 302-317</ref> Examples of each of these can be seen in the Relevant Quotations section above.
Aside from the most widely transmitted version which simply states that Aisha was married to Muhammad at the age of six and their marriage was consummated when she was nine, Little's ICMA confirms that Hisham also narrated an extended simple version adding that he was informed Muhammad and Aisha were together for nine years<ref>Ibid. p. 272</ref> (possibly also another simple version adding that she played with dolls<ref>Ibid. p. 322</ref>). He also narrated a short letter about the marriage from his father 'Urwa - see the discussion about this letter in a previous footnote above.<ref>Ibid. pp. 309 ff.</ref> Finally, he also narrated Aisha's account of the women collecting her while she was playing so she could be prepared for her marital consummation.<ref>See the section of Hisham, pp. 295 ff., especially the reconstructions of Hisham's four versions of the hadith on pp. 302-317</ref> Examples of each of these can be seen in the Relevant Quotations section above.
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