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Chapitre 10 Des Piquets Dans Le Hedjaz

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Chapitre 10 Des Piquets Dans Le Hedjaz Chapitre X Les piquets plantés dans le Hejaz 1 présentation Dans la poésie des Arabes apparaît parfois une image, celle des piquets (AWTAD)1 fichés dans le sol, qui retiennent les tentes, ou les chameaux: ce qui accroche le nomade, pour l'instant, à un endroit. La Mecque et Médine sont des piquets, qui sont autant de scènes pour l'aventure romanesque qui se déroule dans le Hejaz. Sans eux, les récits ne pourraient pas retenir le lecteur, et sombreraient dans l'abstraction ou la pure fantaisie. Il fallait donc imaginer des endroits, pour retenir les acteurs et les actions sur terre. Dans les textes, personne ne trouvera aucun effort de géographie, aucune volonté de cohérence spatiale. Ceux qui les ont d'abord rédigés ont tout bâti à partir des personnages. Par la suite, le public, sevré de paysages, a réclamé un peu de terre, d'eau, d'arbre, de ciel et de montagnes. Les voyageurs postérieurs, en relatant leur propre itinéraire, ont donné comme de la chair au récit. Il faut avouer que le Hejaz offre alentours un aspect des plus sinistres, oscillant en le beige terne des vallées et les masses grises des montagnes. Seul le ciel offre sa couleur. Google Earth permet de rendre visite à la région, sans y mettre nos pieds d'infidèles, puisque les infidèles sont perçus comme des souillures à cet endroit. Il y a peu d'endroits sur la terre plus défavorisés en tout que celui-là, plus lunaire, et déplaisant à l'oeil: les roches volcaniques, le basalte dévorent la lumière, les formes sont craquelées, lessivées, comme un chantier déjà en démolition, à peine fini et déjà en ruine,et la poussière qui envahit tout, sans végétation nulle part. Les deux villes sont construites comme deux pôles opposés, et tout tourne autour d'eux, comme, dans le monde des humains, l'astre central est Muhammad. La fascination pour les axes et les pôles agissent comme des piquets, ancrés dans le réel, et pour le reste, les textes peuvent dire n'importe quoi, de mille manières différentes, sans crainte d'être critiqué, puisque toute information est bonne à prendre, et que tout récit occupe l'esprit. Et Jérusalem dans tout ça…. Il n'est pas encore interdit d'en parler. Le lieu perturbe le bel agencement. La doctrine tient absolument à faire entrer Jérusalem dans son giron, et fournit pour le justifier des fables seulement puériles. Les véritables raisons de l'obsession doivent oublier la bizarre jument Buraq. Le dôme du Rocher semble a priori comme un élément étranger, très loin des sables d’Arabie, tout méditerranéen. Il est comme imprévu. Son statut n’est pas clair. Il n’est pas une mosquée. Un troisième piquet pour que tienne la tente de l'Arabe Muhammad. Au total, trois lieux saints, au lieu d’un seul. Et un monde entier qui tourne avec. Les trois sont de nature très différente, et complémentaires en réalité : Pour La Mecque, lieu sacré, les rites, le temps d’avant, le passé, la tradition. 1 AMUD est le pilier de la tente. Pour Médine, lieu du pouvoir, politique, juridique, là où le phénomène se serait construit, le présent, par le chef et l'action. Pour Jérusalem , lieu eschatologique, là où il faut aller ou être pour se sauver, le futur et l'inconnu. Bel échafaudage que celui-là, combinant le passé, le présent, le futur. Cette manie de se faire des lieux sacrés un peu partout, de ficher en terre de quoi se repérer est une manière des plus primitives, et une habitude issue du nomadisme. Le corpus coranique, le rassemblement le plus ancien de documents, ne fournit strictement aucune information sur les antiquités arabes. Le fait peut surprendre, car d'ordinaire, dans ces temps anciens, il est habituel de s'intéresser au passé, de le glorifier, de le sublimer, de s'en vanter. Là, rien, et même pas de légendes autochtones. Les rédacteurs ont préféré puiser dans un fond voisin, celui des Hébreux. Les chroniques, plus tard, tenteront de répondre aux interrogations du public, qui, à l'étude du corpus primitif, reste dans le doute. Attention: notre vision des choses est modelée par le corpus coranique, et la sempiternelle proclamation qu'il est divisé en deux groupes bien distincts de sourates. Le chercheur doit alors agir avec méfiance, car il se pourrait bien que la présentation des deux villes, et de ce qui se serait passé dans les villes soit basée sur justement la dichotomie pratique et efficace du corpus. Les analyses actuelles tendent à rejeter la division Mecque/Médine, comme trop manichéenne, si l'on peut dire, trop doctrinale pour correspondre à la réalité des textes. Il y a du médinois dans le mecquois, du mecquois dans le médinois, et du autre chose dans les deux. La fragmentation est considérable.2 Alors, évitons de nous soumettre à cette vision simpliste, à laquelle participe, justement la présentation des deux villes. Autrement dit: ce ne sont pas seulement les deux villes qui ont produit le livre, mais aussi, et largement, le livre qui a créé la nature que l'on connait des deux villes. 2 Prémare, Aux Origines, p. 21. 2 La Mecque La cité sacrée 1 Présentation Avec la Mecque, nous avons le plaisir de replonger dans l'Antiquité, et, dans la masse documentaire, de toucher du vrai et du réel. La religion humaine, les créations religieuses de l'humanité, sont issues de l'espace et de la géographie, et la Mecque en offre un modèle admirable. La Mecque3 est à la fois une ville , une cité4 , un centre commercial et un sanctuaire5 et ces trois natures du même lieu cohabitent parfaitement , pour la prospérité de sa florissante aristocratie. La question de ses relations commerciales, régionales et internationales, a suscité des débats passionnés et souvent malsains. 6 3 MEKKA; sur le nom, cf. dernièrement K.H. Ohlig, “Die Historisierung einer christologischen Prädikats”, in id., Der Frühe Islam, ein historisch-kritische Rekonstruktion anhand Zeitgenössischen Quellen, Berlin 2007 , p.370: le toponyme pourrait s'expliquer par le syriaque "Lieu-bas", ce qui correspond à la géographie. 4 AL BALDAH: un ensemble d'institutions politiques; E. R. Wolf, "The social organization of Mecca and the origins of Islam," Southwestern Journal of Anthropology , 7, 1951. 5 Une cité sacrée , et non une ville sainte: elle n’ambitionne aucun rôle universel à ce moment. 6 U. Rubin, “Meccan Trade and Qur’anic Exegesis (Qur’an 2:198)”, Bulletin of the School of Oriental and African Studies 3, 1990; R.B. Serjeant, “Meccan Trade and the Rise of Islam: Misconceptions and Flawed Polemics”, JAOS 110, 1990; R. Simon, Meccan trade and Islam. Problems of origin and Nos connaissances sur le sujet sont extirpées du passé par l’effort antiquaire des musulmans , et ceux-ci se satisfont de toute information d’origine mythique : elles sont à manipuler avec précaution , l’histoire , la légende et la fantaisie étant mêlées. Mais on peut clairement établir l’organisation générale de la cité-sanctuaire , qui changera peu après l’établissement de l’islamisme7. Un des aspects les plus mystérieux de la cité est son organisation politique. 8 Très peu de recherches ont été faites à ce sujet. On conclut généralement que son fonctionnement est structure, Budapest 1989; A. Abel, « L’incidence de l’activité commerciale de la Mecque sur son développement urbain », Dalla Tribu allo Statu, Rome 1962; F.E. Peters, « The commerce of Mecca before islam », Essays R.B. Winder, New York 1988; R.B. Sergeant, « Meccan Trade and the rise of islam : miscoception and flawed polemics », JAOS 110/1990; R. Simon, «Meccan trade and islam : problems of origin and structure, Budapest 1989; H. Lammens, « La république marchande de la Mecque vers 600 de notre ère », Bulletin de l’Institut d’Egypte 4/1910; R. Simon, « Hums et Ilaf, ou commerce sans guerre (sur la genèse et le caractère du commerce de la Mecque) », Acta Orientalia Hungarica 23; P. Crone, "Quraysh and the Roman army : Making sense of the Meccan leather trade", Bulletin of the School of Oriental and African Studies 70/2007. 7 Cf. M. J. Kister , “Some reports concerning Mekka. From Jahilliya to Islam” , Journal of Economic and Social History of Orient , 15 ,1972 , p. 61-93 : F. Peters , Mecca , a literary History of the muslim Holy Land , Princeton , 1994 : W. Dostal , “Mekka before the time of the prophet” , Der Islam 68/1991 : S. Bashear , “ The image of Mecca: a case-study in early muslim iconography” , Le Museon 105 ,1992 : H. Hamidullah , “The city-state of Mecca” , Islamic Culture , 12 ,1938 : W. Dostal , “Mecca before the time of the prophet - attempt of a anthropological interpretation” , Der Islam 68 , 1991 : W.M. Watt , Encyclopédie de l'Islam2 VI p.142-6 (pour la période primitive) ; J. Chabbi, Encyclopaedia of the Qur'an, sv. Mecca ; C. Snouk Hurgronje, Mekka, La Haye, 1888-1889. Cf . la source internet clio.fr/BIBLIOTHEQUE/aux_origines_de_la_mecque_le_regard_de_l_historien.asp , avec un résumé remarquable de J. Chabbi, une des meilleures spécialistes de l'islam primitif; J. W. Jandora, “The rise of Mecca: geopolitical factors”, The Muslim World 85, 1995; E. R. Wolf, "The social organization of Mecca and the origins of Islam," Southwestern Journal of Anthropology, VII(1951), 329-56; Samuel M. Zwemer, “Al haramain: Mecca and Medina”, The Muslim World 37, 1947 ; Jean Barois, La Mecque ville interdite , Paris 1938; Eva de Vitray-Meyerovitch, La Mecque : ville sainte de l'Islam , Paris, 1984; S. Badhear, “The Images of Mecca. A Case-study in Early Muslim Iconography”, Le Muséon 105-1992; N o m a c h i , A l i K a z u y o s h i, S e y y e d H o s s e i n N a s r .
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