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Chapitre 9 Le Livre Des Pays “Le Livre des Pays” “-Ô envoyé d'Allah , repris-je , prie Allah qu’il donne l’aisance à ton peuple. Les Persans et les Grecs , qui cependant d’adorent pas Allah , sont à leurs aises et ont reçu les biens de ce monde. Le prophète , qui était accoudé , se mit sur son séant et dit: -Comment! C’est toi , ibn al Khattab , qui parles ainsi. 1 Ces peuples-là ont reçu par avance de bonnes choses durant la vie de ce monde. -Demande pardon pour moi , ô envoyé d'Allah , répliquai-je”. 2 Omar ibn Khattab. 1 Sous-entendu: “pas dans l’autre monde”. 2 Rapporté par Ibn Abbas (Bukhari , Sahih 67/83) : ce récit suinte de malveillance à l’égard du futur calife, qui est montré dans une sorte de doute, qui d’ailleurs ne correspond pas au personnage qui est créé par ailleurs. 1 1 Présentation Cette quatrième partie3 présente d’abord le contexte général dans lequel va évoluer l’individu Muhammad , de la naissance jusqu’à l’age de 40 ans: tout d’abord , la situation des deux grandes puissances voisines , Byzance et la Perse des Sassanides , ainsi que leurs vassaux arabes respectifs , Ghassanides et Lakhmides. Un intermède sera ensuite consacré à l’observation de quelques événements historiques dont on retrouve la trace dans la mentalité collective arabe , à travers ce document exceptionnel que constitue le Coran. Nous visiterons ensuite quelques puissances régionales, l’Ethiopie et l’empire himyarite. Tous les Etats dont nous parlerons seront plus tard, tous, mais à des degrés divers, les victimes de l'islamisme, ou de l'invasion arabe. Mais les documents traitant de la période sont peu nombreux. Et ceux qui en parlent ouvertement sont inventés post eventu, pour illustrer la victoire islamique: ainsi, la promesse de s'emparer des trésors de Chosroès et de César.4 Le contexte suivant, a pour objet la région du Hedjaz et ses deux centres , la Mecque et Yathrib , et leurs évolutions récentes et respectives , comme villes , marchés , sanctuaire. Le personnage-clé , Muhammad , n’est pas encore présent physiquement. Il l’est en fait grâce à la description d’un milieu très particulier , qui sera celui de toute son existence et qui dans tous les domaines le façonnera. Il faut s’y ahabituer pour comprendre à quel point la notion d’individu n’existe pas dans ces sociétés archaïques. Cette partie a donc pour but de rappeler une sorte d’évidence: la révolution politico- religieuse musulmane n’a pas fait irruption ex-nihilo dans l'Histoire des hommes. 3 "Le Livre des Pays": KITAP AL BULDAN , nom d’un ouvrage classique de géographie. 4 S. Bashear, The Arabs and others, Princeton 1997, p. 26. 2 Mais le moment, les Arabes qui nous intéressent sont en marge de la grande Histoire: ils en subissent les influences et les contrecoups, mais ne conduisent pas encore la marche des événements. La situation générale peut être résumée ainsi: les grands Etats traditionnels sont en phase d'instabilité, et l'instabilité entretient l'angoisse des populations. Les Etats plus modestes sont en phase de déclin ou d'extinction. L'Arabie, toujours hors de ces troubles politiques, en ressent tout de même les effets, indirects, sur les mentalités. La modèle étatique et royal est en crise, et pousse à chercher d'autres solutions. La création de la réforme politico- religieuse mohammédienne semble une réponse à cette nouvelle situation. Le Coran fait voyager dans un monde simplifié à l’extrême, dans lequel on dit le moins possible sur l’actualité et la réalité. Il y a le moins possible de prise sur le réel et sur l’Histoire. C’est une distinction remarquable avec les Ancien et Nouveau Testament, qui en profitent toujours pour placer un détail sur un lieu ou un personnage, pour faire plus vrai. S’il y a des noms dans les versets, ils sont ceux de prophètes et personnages bibliques ou de la mythologie arabe. La Tradition Islamique, à son habitude, tente de remédier au défaut. Mais elle est composée à un moment où presque tout a été oublié d’autrefois. Il y a plus de détails néanmoins, mais qui restent vagues. Les étrangers restent des anonymes. Les responsables politiques sont représentés par leurs titres, Négus, Chosroès, Héraclius, parfois appelé Qaysar. Parfois traine ici ou là un BATRIK ou un MARZUPAN, mais furtivement, tel un serpent entre les dunes. Personne de ces gens ne peut être pris comme personnage historique crédible. Pour simplifier, les informations données ne peuvent servir qu’à l’Histoire de l’islamisme, exclusivement. Aucune donnée utile ou crédible n’en provient pour comprendre ce qui se passe à l’extérieur. La constatation est sèche et sans appel. En résumé, ces productions littéraires sont très auto-centrées, et ne permettent pas de se figurer la réalité du monde de ce temps. La raison en est simple: le public ne s’y intéressait en aucun cas. 1 Chronologie générale Dans la seconde moitié du VIème siècle, le Proche-Orient et le bassin méditerranéen sont politiquement dominés par deux grands empires, l'empire byzantin ou romain tardif à l'ouest et l'empire sassanide à l'est. L'empire byzantin est la continuation de l'ancien empire romain. Ses dirigeants se nomment eux-mêmes en grec rhomaioi, Romains, jusqu'à leur chute en 1453. Pour cette raison, on l'appelle parfois empire romain. Mais je le nommerai Empire Byzantin, du nom de Byzance, la ville sur le Bosphore sur laquelle la capitale Constantinople a été fondée. A la fin du VIème siècle, l'empire byzantin dominait les territoires de l'est et du sud du bassin méditerranéen (de nos jours, Turquie, Syrie, Egypte etc...). L'autre grand empire, celui des Sassanides, était centré sur le plateau montagneux de l'Iran et les basses terres de l'Iraq actuel, le riche bassin du Tigre et de l'Euphrate. Tout comme les Byzantins préservaient l'héritage romain, les Sassanides étaient héritiers des anciennes traditions impériales de la Perse. 3 La majeure partie de la vaste aire allant de l'Afghanistan jusqu'à la Méditerranée était sous la domination directe de l'un et l'autre des empires. Même les régions qui étaient hors du contrôle direct étaient solidement intégré à la sphère d'influence de l'une et de l'autre de ces puissances, ou étaient le théâtre d'une intense compétition entre eux avec le jeu l'allégeance politique, l'influence religieuse, la domination économique. Le territoire contesté intégrait des zones telles que l'Arménie, le Caucase, et pour revenir à notre sujet, l'Arabie. F.M. Donner, Muhammad and the Believers (2010), p. 3-4. Chronologie politique de l’Arabie de 450 à 605. 464: Sarahbil Yakuf roi d’Himyar. 473: Amor Kesos nommé phylarque des Arabes par l’empereur byzantin Léon II. 474: Aswad remplace al Mundhir à Hirah : 474:mariage avec la fille d’Amir ibn Hugr. 476: révolte des Samaritains : attaque de Césarée. 488: Kavadh roi des Perses sassanides. c. 490: Saga des Himyarites: Hassan Tubba envoie son neveu Harith ibn Amir à l’attaque de Hira. 491: Anastase I empereur à Byzance. 494: al Mundhir ibn al Mundhir remplace Aswad à Hirah. 496: Martadilan Yanuf roi d’Himyar. 500: Numan II ibn Aswad au pouvor à Hira. 500: Les Arabes Scènites battus par Eugenios en Euphratesia. 500: Agar ibn Arith repoussé de Palestine. 502: Début de la guerre entre Kavadh et Anastase I 503: Mort de Numan II d’Hirah après un combat contre les Perses. 503: Règne d’Abu Yafur à Hirah pendant deux ans. 503: Echec d’un complot juif pour livrer Constantia à Kavadh. 505: Trève de sept ans entre Byzance et la Perse. 505: Al Mundir III ibn Numan roi d’Hirah épouse Hind bint Harith. 513: Arrivée des Kushites à Himayr. 513: envoi d’un évêque à Himyar par Anastase I ? 513: guerre de Ma’adi Karib Yafur contre Kat’a et l’alliance des Banu Talabat et al Mundir III 515: campagne de Yusuf Asar roi de Mimyar contre les Abyssiniens à Zafar , Mukha et Najran. 518: Justin I empereur. Le négus Ella Asbeha prépare l’invasion de Himyar. 522: Sumu Yafa Aswa fortifie Kanè pour se prémunir contre les Abyssins. Massacre d’Himyarites en Abyssinie. 523: Attaque de Yusuf contre Najran: deuxième persécution. 523:Simon de Beth Arsham informé par Tayiyayè et Maaddayè. 523:Envoyés de Yusuf arrivés à la cour d’al Mundir. 524: Siméon écrit en Syrie. 524: Daus Dhu Talaban appelle l’empereur Justin à l’aide. 524: Daus envoyé à Axum. 524: Navires byzantins confisqués. 5 524: Conférence de Ramallah. 525: Qais ibn Khuzaa de Maadd s’enfuit de la cour de Shumu-Yafa. 525:Yusuf , abandonné , est tué par les Abyssins dans une bataille navale. 526: Ella Asbeha nomme Sumu Yafa roi. 526: Harith ibn Amir s’enfuit de chez Diomèdos , gouverneur byzantin de Palestine. 526: al Mundir attaque les Ghassan. 526: al Mundir repoussé dans le désert par une armée byzantine 527: reprise de la guerre entre Kavadh et Justin. 527: Justinien devient empereur. 527: Nomination comme phylarques de Harith ibn Galabat et Abu Karib ibn Galabat. 529: le brigand Julianos devient roi des Samaritains. 529: Répression de la révolte en Samarie. 529: Présence de Harith ibn Amir à Hira. 531: ambassade de Julianos à Ella Asbeha et Shumu Yafa. 531: proposition de paix de Justinien et refus de Kavadh. 531: règne de Khosroès I en Perse. 532: trève entre Justinien et Khosroès I. 5 I. Shahid, “Byzantino-Arabica. The conference of Ramlah AD 524”, Journal of the Near East Studies 23, 1964 4 532: retour de al Mundir à Hirah.
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