Les Hadiths Rares

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja‘far af-Baghdadiy from Ja‘far ibn Yahya fn ‘Abd Allah ibn ‘Abd al-Rahman fn af-Husayn ibn Zayd who has narrated the following: “Abu ‘Abd Allah, has narrated from his father, ‘Alayhim al-Salam, who has said that once Qudamah ibn Maz‘un was brought before ‘Umar ibn al-Khattab because of drinking wine and two men testified against him. One, called ‘Amr al- Tamimiy, was castrated and the other one was Mu‘alla’ ibn al- Jarud. One of them testified that he saw him drinking wine and the other said that he saw him throwing out wine. ‘Umar then sent for several people of the companions of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, among whom one was ’Amir al-Mu’minin, Ali (a.s.). ‘Umar then asked, ‘What do you say, O abu al-Hassan? You are the one about whom the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “He is the most knowledgeable one in the nation and the one who judges with the truth all the time.” These have presented different testimonies.’ He (the Imam) said there is no difference in their testimonies, he could not have thrown out wine without drinking it.’ ‘Umar then asked about the testimony of a castrated man. He (the Imam) said, ‘His losing his beard is just like the loss of a certain part of his body.’”

...qui a dit : "Umar ibn al-Khattab a été présenté avec Qudamah ibn Maz'un alors qu'il avait bu du vin. Deux hommes ont témoigné contre lui, l'un d'eux était un esclave, Amr al-Tamimi, et l'autre était Mu'alla ibn al-Jarud. L'un a témoigné l'avoir vu boire, et l'autre l'avoir vu vomir le vin. Umar a envoyé des compagnons du Messager d'Allah, parmi eux l'Imam des croyants (sur lui le salut), et lui a dit : "Que dis-tu, ô Aba al-Hasan, car le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a dit à ton sujet que tu es le plus savant de cette communauté et que tu rends justice en toute vérité. Ces deux-là ont divergé dans leur témoignage." Il a répondu : "Il n'y a pas de divergence dans leur témoignage, et il n'a pas vomi le vin avant de le boire." Il a demandé : "Est-il permis qu'un esclave témoigne ?" Il a répondu : "Sa barbe n'est pas partie de lui, comme certaines de ses membres."

3. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Mansur from Yunus from Musa ibn Bakr from al-Hakam ibn abu ‘Aqil who has narrated the following: “I once said to abu ‘ Abd Allah (a.s.), that my opponent brings a great deal of false testimony against me and I dislike to fight back. I do not know if it is the right thing that I do. He (the Imam) said to me, ’Have you not noticed that ’ Amir al-Mu’minin, Ali, Alayhi al-Salam, would say, “Do not leave yourselves and assets hostage to the false testimonies.” If it is not an offense in religion and a sin against his Lord, then there is nothing wrong for a man to defend himself. It is like preventing unlawful sexual relations and unlawful bloodshed by one’s testimony which is good, so also is the case with defending one’s assets.’”

J'ai dit à Abu Abdullah (sur lui le salut), "J'ai un adversaire qui me charge de faux témoignages, et bien que je déteste le récompenser, je ne sais pas si c'est approprié pour moi ou non." Il m'a répondu, "As-tu entendu de l'Imam Ali (sur lui le salut) qu'il disait: Ne vous engagez pas dans des témoignages mensongers, car il n'y a pas de péché pour un homme de se défendre dans sa religion ou de se protéger du péché devant son Seigneur en refusant de témoigner sur un acte interdit ou un meurtre. Cela lui sera bénéfique, de même que les biens d'un croyant."

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan who has narrated the following: “I once wrote to abu Muhammad, Alayhi al-Salam, and asked about the case of a man who sells a piece of land to another man. He does not know its limits, and so he does not appoint any witness to the deal, saying that when the limits are defined then witnesses are appointed; if it is permissible to bear witness or not. He (the Imam), Alayhi al-Salam, signed the answer that said, ‘Yes, it is permissible, all praise belongs to Allah.’ A man wanted to leave for Makkah. He had certain pieces of land in a town, which was a certain distance away from his home. He did not define the limits of the land. He only knew the limits of the town, all of its four sides. He said to the witnesses to bear witness that he has sold the whole town of such and such limits of all four sides one, two, three and four, to so and so. In fact, he only owned a piece of land in the town; if buying as such is permissible, when he has confirmed for him the selling of the whole town. He (the Imam) signed the answer that said, ‘It is not permissible to sell what does not belong to him, however, the purchase of what he owns has become binding in favor of the buyer.’ A man wrote to him (the Imam) asking if it is permissible for the witnesses whom he had appointed to bear testimony for the selling of the whole town to testify about the limits of the land that he owns in the town. He may have come to know such limits of such land through the people of the town if they are just people. He (the Imam) signed the answer that said, ‘Yes, it is permissible about something which is known and understood.’ A man wrote saying that a man says to another man to bear witness that the whole of the house that he owns in such and such place with its limits, all of it is for so and so with all that is in the house of assets; if the buyer can have all that is in the house. He (the Imam), Alayhi al-Salam, signed the answer that said, ‘It is permissible for all that the buying has covered, by the will of Allah.’”

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ayyub from Hariz who has narrated the following: “This is about the case of four men who testified against an al-Muhsin (married man) due to fornication of whom two retracted their testimony and not the other two. Abu ‘Abd Allah (a.s.), has said, ‘If the four are Muslims who are not known as falsely testifying people, the testimony of all four is admissible, and penalty must be applied on the one against whom they have testified, however, they must testify only to what they have seen and have the knowledge thereof. The person in authority must accept their testimony unless they are known to be sinful people.’”

...quatre personnes ont témoigné contre un homme accusé d'adultère. Deux d'entre eux ont été jugés dignes de confiance, tandis que les deux autres ne l'ont pas été. Le Prophète (que la paix soit sur lui) a dit: "Si quatre musulmans témoignent et ne sont pas connus pour mentir, leur témoignage est accepté en entier, et le châtiment est appliqué à celui contre qui ils ont témoigné. Leur devoir est de témoigner de ce qu'ils ont vu et su, et il incombe au juge de les autoriser à témoigner, sauf s'ils sont connus pour leur immoralité."

6. Ali ibn Ibrahim has narrated from his father from al-Husayn ibn Sayf from Muhammad ibn Sulayman who has narrated the following: “I once asked abu Ja‘far, al-Thaniy, Alayhi al-Salam, ‘How is it that when a man accuses his wife of committing fornication his testimony is four testimonies by Allah? Why is it not permissible for those other than him, if someone other than husband accuses her, he is subjected to penalty even if he is a son or brother?’ He (the Imam) said, ‘Abu Ja‘far (a.s.), was asked about it and he (the Imam) replied that suppose if a man accuses his wife he can be asked about how he has learned that his wife has behaved as such, his eyes have seen her doing it then his testimony is four testimonies by Allah. It is because of the possibility for a man to go in privacy where others cannot do so. A son or father cannot see as such in the night or day. For this reason, his testimony has become four testimonies by Allah if he says, “I have seen it with my eyes.” If he says, “I have not seen with my eyes” he is an accuser like other people and he is subjected to penalty unless he establishes testimony. If people other than the husband thinks, accuses and claims seeing it with his eyes he is then asked, “How did you see and who made it possible for you to be in such place where you alone saw it? You stand accused about your claim even if you speak truth, you are in the position of one being accused; and it is necessary to discipline you by penalty which Allah has made obligatory upon you.”’ He (the Imam) said, ‘The testimony of a husband has become four testimonies by Allah, in place of every witness one oath.’” A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Aslam from certain ones of the people of Qum from abu al-Hassan al-Rida’ (a.s.), a similar Hadith.

Il a dit: "Je lui ai demandé : Comment se comporte le mari lorsqu'il accuse sa femme d'adultère ? Sa parole vaut quatre témoignages par Allah. Et comment cela n'est-il pas permis à un autre que lui ? Mais si un autre que le mari l'accuse, il est fouetté pour diffamation, même s'il s'agit d'un enfant ou d'un frère. Abi Ja'far (que la paix soit sur lui) a été interrogé à ce sujet et a dit : Ne vois-tu pas que lorsque le mari accuse sa femme, on lui demande comment il sait qu'elle a commis l'acte ? S'il répond : J'ai vu cela de mes propres yeux, sa parole vaut quatre témoignages par Allah. C'est parce qu'il est permis à un homme d'entrer dans un endroit en privé où il n'est pas permis à un autre d'entrer, sans témoins, ni enfant ni parent, de jour comme de nuit. C'est pourquoi son témoignage vaut quatre témoignages par Allah s'il dit : J'ai vu cela de mes propres yeux. Mais s'il dit : Je n'ai pas vu, alors l'accusateur devient coupable de diffamation envers un autre et est puni pour diffamation, à moins qu'une preuve évidente ne soit établie contre lui. Et si un autre que le mari accuse et prétend avoir vu de ses propres yeux, on lui demande : Comment as-tu vu cela et comment es-tu entré dans cet endroit où tu prétends avoir vu cela seul ? Tu es accusé de diffamation, et même si tu dis la vérité, tu es dans le domaine de la diffamation, donc tu dois être puni selon la loi que Dieu t'a imposée." Il a dit : "Le témoignage du mari vaut quatre témoignages par Allah en raison de la place des quatre témoins à la place de chaque témoin, qui est un serment. Un nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad ibn Khalid, de Muhammad ibn Aslam, de certains Qummiyin, de Abi Al-Hassan Al-Ridha (que la paix soit sur lui) semblablement."

7. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn Abu Nasr from ’Isma‘il ibn Abu Hanifa from Abu Hanifa who has narrated the following: “I once asked Abu ‘Abd Allah (a.s.), ‘Why in a murder case only two witnesses are required, and in the case of fornication four witnesses are required when murder is more serious than fornication?’ He (the Imam) said, ‘It is because murder is one act and fornication is two acts, for this reason less than four witnesses is not admissible; two against man and two against the woman.’” Certain one of our people have narrated from him (Abu Hanifa) that then he (the Imam) asked, ‘What is with you, O Abu Hanifa?’ I replied, ‘We have nothing about it except the Hadith of ‘Umar that says, ‘Allah has taken two words in the testimony against the people.’ He (the Imam) then said, ‘It is not as such, O Abu Hanifa, in fornication there are two penalties. It is not permissible for less than two to testify against one, two against the man and two against the woman; penalty is obligatory on both man and woman, when in murder it is applied to the killer only and the one murdered is defended.’”

Certains de nos compagnons ont rapporté de lui qu'il a dit : Il m'a demandé : Que possédez-vous, ô Aba Hanifa ? J'ai répondu : Nous n'avons en cela que le hadith d'Omar selon lequel Allah a pris deux engagements des serviteurs dans le témoignage. Il a dit : Ce n'est pas ainsi, ô Aba Hanifa, mais dans l'adultère, il y a deux limites et il ne peut être établi que si chaque partie est attestée par deux témoins, car l'homme et la femme sont tous deux concernés par la limite, tandis que le meurtre n'est établi que sur le meurtrier et est repoussé de la victime.

8. AI-Husayn from Muhammad has narrated from af-Sayyariy from Muhammad ibn Jumhur from those who narrated to him from ibn abu Ya’fur who has narrated the following: “I had to testify in a case before abu Yusuf, the judge, who said, ‘O ibn abu Ya’fur I still say about you, when you are my neighbor, that I know you only as a truthful person of long nights (for worshipping Allah) except “that thing”.’ He then asked, ‘What is “that thing”?’ He (the judge) said, ‘It is your tendency to the al-Rafidah (rejectionists).’ Ibn abu Ya’fur then wept until his tears flowed down and said, ‘O abu Yusuf, you are ascribing me to a community of people. I am afraid of not being of them.’ The judge then admitted his testimony.”

[Le contenu principal du hadith se trouve dans la chaîne de transmission et concerne la réputation de Ibn Abi Ya'fur en tant que témoin, sa propension à la plaisanterie et sa crainte d'être mal compris par les autres.]

9. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma‘ ibn ‘ Abd al-Malik who has narrated the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali, Alayhi al-Salam, in the case of an atheist would issue a judgment. If two just and acceptable people testified against him and one thousand in his favor, he (the Imam) would accept the testimony of two people. He (the Imam) would reject the testimony of one thousand because it is a hidden religion.” (It is considered applicable when the testimonies are presented in different times.)

L'Imam Ali (que la paix soit sur lui) jugeait dans le cas d'un hypocrite lorsque deux hommes justes et acceptables témoignaient contre lui, et mille témoignaient en sa faveur pour son innocence, il acceptait le témoignage des deux hommes et rejetait celui des mille, car c'est un droit divin caché.

10. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that ’Amir al-Mu’minin, Ali, Alayhi al-Salam, issued a judgment. It was in the case of a virgin woman who was accused of fornication. He (the Imam) commanded certain women to examine her. They reported about her to be a virgin. He (the Imam) issued a judgment that said, ‘I am not to penalize one on whom Allah, most Majestic, most Glorious, has placed a seal. 5 He (the Imam) accepted the testimony of women in such cases.”

قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بِامْرَأَةٍ بِكْرٍ زَعَمُوا أَنَّهَا زَنَتْ فَأَمَرَ النِّسَاءَ فَنَظَرْنَ إِلَيْهَا فَقُلْنَ هِيَ عَذْرَاءُ فَقَالَ مَا كُنْتُ لأضْرِبَ مَنْ عَلَيْهَا خَاتَمٌ مِنَ اللهِ عَزَّ وَجَلَّ وَكَانَ يُجِيزُ (عَلَيْهِ السَّلام) شَهَادَةَ النِّسَاءِ فِي مِثْلِ هَذَا.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad from Sa‘d al-Iskaf who has said that I know the following to be from abu Ja‘far (a.s.), only: “Abu Ja’far, Alayhi al-Salam, has said that among the Israelites there was a worshipper. Dawud Alayhi al-Salam, liked him for his worship. Allah, most Majestic, most Glorious, sent revelation to him and informed him that the worshipper is only a showoff person. The man died and Dawud Alayhi al-Salam, was informed about his death. He told them to bury him. The Israelites disliked it and said, ‘Why did you not attend his funeral?’ He (the Imam) said, ‘When Ghusl (bath) was complete fifty people testified by Allah that they did not know of him except good.’ He (the Imam) said, ‘When they performed Salat (prayer) for him then fifty people stood up and testified that they did not know anything about him except good.’ Allah, most Majestic, most Glorious, then sent revelation to Dawud, Alayhi al-Salam. It said, ‘What has stopped you from attending the funeral of so and so?’ He replied, ‘It is because of the information You gave me about him.’ He (the Imam) said, ‘Allah, most Majestic, most Glorious, sent him revelation saying that it was true but a people of learned men and monks testified that they did not know about him anything except good, so I admitted their testimony about him and forgave (overlooked, covered) My knowledge about him.’”

Il y avait parmi les Enfants d'Israël un homme dévot qui impressionna Dawud (paix soit sur lui). Alors Allah Tout-Puissant lui révéla : "Ne sois pas impressionné par quoi que ce soit de ses affaires, car il est un hypocrite." L'homme mourut et Dawud (paix soit sur lui) fut informé de sa mort. Il dit : "Enterrez votre compagnon." Les Enfants d'Israël refusèrent et dirent : "Pourquoi ne l'a-t-il pas lui-même ordonné ?" Lorsqu'il fut lavé, cinquante hommes se levèrent et témoignèrent par Allah qu'ils ne savaient de lui que du bien. Après avoir prié sur lui, cinquante autres se levèrent et témoignèrent de même. Lorsqu'ils l'enterrèrent, cinquante hommes se levèrent et témoignèrent de même. Alors Allah Tout-Puissant révéla à Dawud (paix soit sur lui) : "Qu'est-ce qui t'empêche de témoigner pour untel ?" Dawud (paix soit sur lui) dit : "Ô Seigneur, pour ce que Tu m'as révélé de ses affaires." Allah Tout-Puissant lui révéla alors : "C'est ainsi, mais il a été témoigné par un groupe de prêtres et de moines qu'ils ne savaient de lui que du bien. J'ai donc accepté leur témoignage en sa faveur et pardonné mon savoir sur lui." Ceci est la dernière section du livre des témoignages d'Al-Kafi, écrit par Abu Ja'far Muhammad ibn Ya'qub Al-Kulayni, que Dieu lui fasse miséricorde, suivi du livre des jugements et des décrets, si Dieu le veut.