Le Témoin du Testament

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy from Muhammad ibn Muslim who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), if it is permissible for a person of the religion to appoint a witness who is not of the people of his religion. He (the Imam) said, ‘Yes, it is permissible when witness from the people of his own religion is no available; destroying anyone’s right is not suitable.’”

3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim has narrated from his father from all from Ibn Abi ‘Umayr from Fiisham ibn al-Hakam who has narrated the following: “About the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . and two people from others who are not of your people’ abu ‘Abd Allah (a.s.), has said, ‘This applies when he is in a place where Muslims are not available, then asking a non-Muslim to bear witness to a will is permissible.’”

Concernant la parole d'Allah, le Très-Haut : "Ou d'autres venant d'ailleurs que vous", il a dit : "Lorsqu'un homme se trouve dans un pays où il n'y a pas de musulman, il est permis que le témoignage de celui qui n'est pas musulman soit accepté pour les dispositions testamentaires."

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan, from Ibn Abi ‘Umayr from Rib‘iy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), if a woman’s bearing witness to the will of a man when no man is available is accepted. He (the Imam) said, ‘It is effective for one-fourth of what is willed according to her testimony.’”

Concernant le témoignage d'une femme à qui un homme fait un testament en l'absence de témoins masculins, il est permis de prendre en compte un quart de ce qu'il a recommandé en termes de témoignage.

5. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban who has narrated the following: “In the case of a will for which there is no witness except a woman, abu ‘Abd Allah (a.s.), accepted it (such witness) for one-fourth of the will according to her testimony.’”

qu'il a dit dans un testament qu'aucun homme n'avait témoigné, sauf une femme, et il a ainsi autorisé le témoignage de la femme dans un quart de ce testament en tenant compte de son témoignage.

6. Muhammad ibn Ahmad has narrated from ibn al-Salt from Yunus ibn ‘Abd al-Rahman from Yahya ibn Muhammad who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘O believing people there must be two just (Muslim) witnesses when anyone of you is about to die or from other people.’ (5:106) Abu ‘Abd Allah (a.s.), said that in this verse, “‘The two from you”, means two Muslims and “the two from others”, means the people of the book. If two people from the followers of the bible are not found then two Zoroastrians can bear witness. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, established a Sunnah about Zoroastrians like that for the people of the book in paying al-Jizyah (taxes). Thus, if one dies in loneliness in a strange land and cannot find two Muslims, he can appoint two men from the people of the book who are then kept in custody after Salat (prayer). They will take an oath on Allah, most Majestic, most Glorious, saying that they do not sell their oath in exchange for a small price, even in favor of their relatives, that they do not hide the testimony for the sake of Allah; in so doing they will be committing sins.’ He (the Imam) said, ’This applies only when the heirs of the deceased doubt their testimony and it is found out that they have testified falsely. The heir cannot invalidate their testimony without presenting two witnesses who stand in place of the first two witnesses and take the oath on Allah that their testimony is more accurate than the testimony of the first two witnesses; if we transgress, we will be unjust. If this happens then the testimony of the first two becomes invalid and the testimony of the two later witnesses is admitted as valid. Allah, most Majestic, most Glorious, has said, “This will help preserve a proper testimony. The witnesses will be afraid of the rejection of their own testimony by a second pair of witnesses. Have fear of Allah and listen (properly). Allah does not guide the evil doing people.” (5:108)”’

Le contenu principal du hadith concerne les règles relatives aux témoins lorsqu'une personne est sur le point de décéder et fait un testament. Le hadith énonce les conditions dans lesquelles des témoins musulmans, des gens du Livre ou des Mages peuvent être acceptés pour témoigner, en soulignant l'importance de la justice et de la véracité des témoignages. Il précise également la procédure à suivre en cas de doute sur la véracité des témoins, en mettant en avant la nécessité de respecter les règles établies par Allah pour éviter toute injustice ou fausseté dans les témoignages.

7. Ali ibn Ibrahim has narrated from his people in a marfu‘ manner has said the following: “Tamim al-Dariy, ibn Baydiy and ibn Mariya once left for a journey. Tamim al-Dariy was a Muslim but ibn Baydiy and ibn Mariya were Christians and they were with Tamim al-Dariy who had certain assets and utensils, which were decorated with gold, and a necklace that he took for the Arab markets for sale. Tamim al-Dariy became ill severely and the time of his death came. He gave whatever he had to ibn Baydiy and ibn Mariya and asked them to deliver it to his heirs. The two came to al-Madinah, delivered the other things but they had taken the utensils and the necklace. The heirs found the utensils missing; so the family of Tamim asked the two men, ’Did he (Tamim) remain ill for a long time and incurred a large amount of expenses?’ The two replied, ‘He remained ill only for few days.’ They then asked, ’Was anything stolen from him during his journey?’ The two replied, ‘No, nothing was stolen from him during his journey.’ They then asked, ‘Did he make any business deals that caused him losses?’ The two replied, ‘No, he did not make any such deals.’ They then said, ‘The most expensive things are missing like the utensils decorated with gold and gems and a necklace.’ The two said, ‘Whatever he gave to us we have given to you.’ They then took the two before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Messenger of Allah) judged that the two must take an oath. The two took an oath and they were released but the utensils and necklace were seen with them. The heirs of Tamim went to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, saying, ‘O Messenger of Allah, our assets have been seen in the possession of ibn Baydiy and ibn Mariya.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, waited to hear from Allah, most Majestic, most Glorious, a judgment in the case. Allah, most Blessed, most High, then revealed, ‘Believers, when death approaches any one of you, allow two just men from your own people (Muslims) or any two other men (people of the book), if incident of death befalls you on a journey, bear witness to the bequest. [Allah, most Majestic, most Glorious, applied the testimony of the people of the book about the will when it is on a journey and Muslims are not found] If you have any doubts about their (others’) honesty, detain them and allow them take an oath after the prayer, each one of them saying, “I swear by Allah that my testimony is true. I am not selling the Truth for a paltry price even though the beneficiary would be one of my relatives. I do not hide the testimony which is the right of Allah, for then I will be one of the sinners.” (5:106)’ This is the testimony, which is sanctioned by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Tf their honesty is challenged, [they took false oath], two others from the relatives of the deceased should swear in the same way and testify to the bequest saying, “We swear by Allah that our testimony is the more accurate one. We do not transgress in the matter lest we become unjust ones.” (5:107)’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded the heirs of Tamim al-Dariy to take an oath according to His command. They took an oath and the Messenger of Allah took the utensils and the necklace from ibn Baydiy and ibn Mariya and returned them to the heirs of Tamim al-Dariy. This is the least in presenting the testimony as it is for fear of another oath’s rejection of their oath thereafter.”

Tameem al-Dari, Ibn Baydhiyy et Ibn Abi Marya sont partis en voyage. Tameem al-Dari était musulman, tandis qu'Ibn Baydhiyy et Ibn Abi Marya étaient chrétiens. Tameem al-Dari avait avec lui des biens, des ustensiles en or et des colliers qu'il avait emmenés pour les vendre sur les marchés arabes. Tameem al-Dari tomba gravement malade, et sentant sa fin proche, il confia ses biens à Ibn Baydhiyy et Ibn Abi Marya, leur ordonnant de les remettre à ses héritiers. Après sa mort, les deux hommes se rendirent à Médine, apportant les biens et les colliers, qu'ils remirent aux héritiers de Tameem. Les gens se rendirent compte de l'absence des biens et des colliers, et demandèrent ce qui était arrivé. Les proches de Tameem répondirent qu'il n'était pas resté malade longtemps, ni n'avait été volé pendant son voyage, ni n'avait subi de pertes commerciales. Ils réalisèrent alors que ce qui manquait était les précieux ustensiles en or et les colliers. Les proches de Tameem les présentèrent ensuite au Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui), qui fit prêter serment à Ibn Baydhiyy et Ibn Abi Marya. Lorsque les deux hommes prêtèrent serment, les biens et les colliers réapparurent sur eux. Les proches de Tameem vinrent alors voir le Messager d'Allah et lui dirent qu'ils avaient découvert que les deux hommes avaient menti. Le Messager d'Allah demanda à Allah de juger dans cette affaire, et Allah révéla le verset : "Ô vous qui croyez ! Quand la mort se présente à l'un de vous, lors de la rédaction d'un testament, que deux hommes intègres parmi vous ou deux autres, non parmi vous, s'il vous arrive d'être en voyage, jurent par Allah, s'il vous arrive d'être en voyage et que la mort vous surprend, à les retenir après la prière, et à jurer par Allah que si vous doutiez, nous ne vendrions pas ce bien, même pour un parent, et nous ne cacherions pas le témoignage d'Allah, car alors nous serions du nombre des pécheurs." C'est ainsi que le Messager d'Allah établit le premier témoignage. Si l'on découvrait qu'ils avaient menti en prêtant serment, deux autres hommes devaient prêter serment à leur place, c'est-à-dire les proches du plaignant, ceux contre qui le premier serment avait été fait. Ils devaient alors prêter serment, affirmant qu'ils étaient plus dignes de cette réclamation que les deux premiers et qu'ils avaient menti dans leur serment. Le Messager d'Allah ordonna aux proches de Tameem al-Dari de prêter serment, et lorsqu'ils le firent, le Messager d'Allah prit les colliers et les ustensiles en or à Ibn Baydhiyy et Ibn Abi Marya, et les remit aux proches de Tameem al-Dari, afin qu'ils puissent présenter leur témoignage correctement ou craindre que des serments ne soient annulés après les leurs.