Les Affaires Permissibles en Matière de Dotation, de Charité, de Cadeau, de Présent, de Fourniture de Logement Conditionnel et les Affaires Permissibles ou non pour un Enfant et d'autres

3. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Zurarah who has narrated the following: “Abu ’Abd Allah (a.s.), has said, ‘Charity has emerged newly. In the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, people would give gifts and presents. It is not proper for one who has given something to Allah, most Majestic, most Glorious, to take it back.’ He (the Imam) has said, ‘A gift or present, which is not given for the sake of Allah can be taken back, regardless of whether the recipient has taken possession or not. If a man gives a gift to his wife, he must not take it back; also if a wife gives something to her husband, regardless of whether he has taken possession or not. Allah, most Blessed, most High, has said, “Do not take anything that you have given to them (your wives).” (2:229) Allah has said, “If they give you out of their pleasure then you can use it in good health.” (4:4) This applies to mahr (dower) and gifts.’”

La charité n'était pas pratiquée avant l'époque du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille). Les gens donnaient et offraient, et il n'est pas convenable pour celui qui a donné quelque chose à Allah le Très Haut de le reprendre. Quant à ce qui n'a pas été donné pour Allah et en Allah, il peut être repris, que ce soit un don ou une offrande, qu'il ait été accepté ou non. L'homme ne peut pas reprendre ce qu'il a offert à sa femme, ni la femme ce qu'elle a offert à son mari, qu'il ait été accepté ou non. N'Allah, le Béni et le Très-Haut, ne dit-il pas : "Et ne reprenez pas ce que vous leur avez donné" ? Et Il dit : "Si elles vous font don de quelque chose, mangez-en avec plaisir et bonne santé". Tout cela entre dans le cadre de la charité et des dons.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal Ahmad ibn al-Hassan ibn Bukayr Ahmad ibn al- Hassan ‘Ubayd ibn Zurarah who has narrated the following: “I once asked abu ’Abd Allah (a.s.), about the case of a man who gives charity; if he can take it back. He (the Imam) said, ‘Charity is new. There were gifts and grants. One who provides a gift or a grant is able to take back the grant or gift, regardless of whether the recipient has taken it in his possession or not; but it is not proper to take back what one gives to Allah.’”

J'ai demandé à Abou Abdallah (sur lui soit la paix) au sujet de l'homme qui fait l'aumône, est-il autorisé à la reprendre ? Il a répondu : "L'aumône est une nouveauté. Seulement l'abeille et le cadeau, pour celui qui offre ou reçoit un cadeau, il est permis de le reprendre, qu'il ait été reçu ou non. Il n'est pas convenable pour celui qui a donné [à Dieu] quelque chose de le reprendre."

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who gives charity (which is not obligatory) to his small children; if he can take it back. He (the Imam) said, ‘No, because charity is for Allah, most Majestic, most Glorious.’”

J'ai demandé à Abu Abdillah (sur lui la paix) : "Un homme fait une aumône pour ses enfants alors qu'ils sont jeunes. Peut-il en revenir ?" Il répondit : "Non, l'aumône est pour Allah, le Puissant et Majestueux."

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu al-Mighra’ from abu Basir who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about charity which is not distributed or possessed by the recipient. He (the Imam) said, ‘It is permissible (for the donor to use it); people had the intention to gift it but they made a mistake (in calling it a charity).”’

`J'ai demandé à Abā 'Abdillāh (sur lui la paix) au sujet de l'aumône qui n'est ni partagée ni réclamée. Il a dit : C'est permis, les gens ont seulement voulu dire les abeilles et ils se sont trompés.`

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following: “This is about the case of a man who gives charity to his grown up (mature) children. They do not take possession until he dies. Abu Ja’far (a.s.), has said, ‘It remains as part of the legacy; but if he gives it as charity to his small children, then it (giving such charity) is permissible; their father is the one who is their guardian (in matters of taking possession for them). 5 He (the Imam) said, ‘The charity given for the sake of Allah, most Majestic, most Glorious, cannot be taken back.’ He (the Imam) said, ‘Gifts and grants can be taken back if one wants to do so, regardless, possession by the recipient has taken place or not, unless the recipient is a relative, in which case it cannot be taken back.’”

Il a dit concernant l'homme qui fait une aumône à ses enfants adultes qui sont capables de subvenir à leurs besoins mais qui n'ont pas encore reçu leur part d'héritage : cela constitue une part de leur héritage. S'il fait une aumône à ceux de ses enfants qui n'ont pas encore atteint l'âge de la responsabilité, cela est permis car c'est le père qui gère leurs affaires. Il a dit également que l'aumône donnée dans le but de chercher la satisfaction d'Allah ne doit pas être reprise, tandis que les cadeaux et les présents peuvent être repris à moins qu'ils n'aient été donnés à un proche parent, car dans ce cas, ils ne peuvent être repris.

8. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from Mansur ibn Hazim who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If you give charity, then do not take it back or buy it back unless it comes back to you in the form of an inherited legacy.”’

Si tu fais l'aumône d'une aumône que tu ne reverras pas et que tu n'achèteras pas, sauf pour l'hériter.

9. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “About the case of a man who gives something to his small children then he decides to make his other children share it with them, abu ‘Abd Allah (a.s.), has said, ‘It is not harmful.’”

Concernant l'homme qui donne quelque chose à ses enfants alors qu'ils sont jeunes, puis il semble qu'il donne à d'autres de ses enfants avec eux, il a dit: "Il n'y a pas de mal."

10. Through the same chain of narrators as that of the previous Hadith the following is narrated from Ibn Abi ‘Umayr from ‘Abd al- Rahman who has narrated the following: “This is about the case of a man who gives a slave-girl as charity to his small children. He then begins to like the slave-girl but the children are small as his dependents, if he can touch the slave-girl, or appraise her for a fair price, then make witnesses to bear testimony to his owing such price to his children, or he must stay away altogether. Abu al-Hassan (a.s.), has said, ‘He can appraise her for a fair price and count it up on himself; then he can touch the slave-girl.’”

Il devrait lui accorder une valeur équitable, en faire don pour eux-mêmes, et il peut en jouir.

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from abu ‘Abd Allah (a.s.), and Hammad ibn ‘Uthaman from al-Halabiy who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If the gift still exists as it was given, it can be taken back, otherwise, one cannot do so.’”

`Quand une aumône est établie pour un but spécifique, il est permis à celui qui l'a donnée de la reprendre, sinon il ne lui est pas permis.`

12. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has narrated the following: “This is about the case of a man who has a slave-girl and his wife gives him trouble about her. Thus, he says, ‘She is charity for you.’ One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al- Salam, has said, ‘If he has done so for the sake of Allah, most Majestic, most Glorious, he must comply with what he has said, but if he did not say it for the sake of Allah, he can reverse his decision.’”

Il a été interrogé au sujet d'un homme qui avait une esclave et dont l'épouse l'avait contrarié à son sujet. Il a dit : "Elle est pour toi une aumône à donner." Il a dit : "S'il l'a dit pour Allah, qu'il la libère, sinon il peut la renvoyer s'il le souhaite."

13. Muhammad ibn Tsma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has narrated the following: “I once asked abu ‘ Abd Allah (a.s.), about the case of a man to whom another man owes a certain amount of dirham and he gives it as a gift to him (the indebted); if he can change his mind and take it back. He (the Imam) said, ‘No, he cannot do so.”’

Il n'est pas permis à quelqu'un de garder ce qu'il a reçu en cadeau s'il sait que c'est de l'argent provenant d'une source illicite.

14. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama‘ah who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who gives a certain amount of charity to his friend; if he can change his mind and take it back from him. He (the Imam) said, ‘No, he cannot do so but if he needs he can take from other assets of his friend which is other than what he had given as charity to him.’”

Un homme a fait l'aumône à un bain public, est-il permis pour lui d'en bénéficier? Il a dit: Non, mais s'il en a besoin, qu'il prenne de son bain public sans ce avec quoi il a fait l'aumône.

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of our people from Aban ibn ‘Uthman from Muhammad ibn Muslim who has narrated the following: “About the case of a man who gives something in charity if he can inherit it, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Yes, he can do so.’”

Concernant un homme qui fait l'aumône avec une partie de sa richesse, lui est-il permis d'en hériter ? Il a dit : Oui.

16. A number of our people have narrated from Ahmad ibn abu as from ‘Uthman ibn ‘Isa from Sama‘ah who has narrated the following: “I once asked him (the Imam) (a.s.), about the case of a man who gives a gift to his mother and she dies. She had taken the gift away from him in her possession. He (the Imam) said, ‘He and the other heirs are the same in dealing with that item.’”

Il en va de lui et des héritiers de la même manière.

17. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Muslim from Mas‘ud (a certain musical instrument) al-Ta‘iy who has narrated the following: “I once said to abu al-Hassan (a.s.), that my mother gave me the house that belonged to her - or he said her share in a house - and told me to register it in my name. I then wrote that I have bought it from her. She has sold it to me and has received the payment. When she died, the heirs asked me to take an oath that I have bought it and made the payment. If I take an oath, I can take it but if I do not take an oath, they will not give it to me. He (the Imam) said, ‘You can take an oath and take what you have assigned to yourself.’”

[Contenu principal du hadith : enseignement sur la véracité des transactions et des témoignages dans les affaires d'héritage]

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from al-Hakam ibn abu ‘Aqilah who has narrated the following: “My father gave a house as charity to me and I took possession thereof but thereafter other children were born to him and he wanted to take the house back from me to give it to them. I explained the story to abu ‘Abd Allah (a.s.), who said, ‘Do not give it to him.’ I then said, ‘He will dispute it with me.’ He (the Imam) said, ‘You can become a defendant but do not raise your voice over his voice.’”

Mon père a fait une aumône d'une maison, que j'ai ensuite acquise. Après cela, il a eu des enfants et a voulu la reprendre pour faire l'aumône en leur faveur. J'ai demandé à Abu Abdullah (paix soit sur lui) à ce sujet et je lui ai raconté l'histoire. Il a dit : Ne la lui donne pas. J'ai dit : Mais s'il me poursuit en justice ? Il a dit : Poursuis-le en justice, mais ne hausse pas ta voix au-dessus de la sienne.

19. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a gift-giver receives something in exchange, he then cannot take back what he has given as gift.’”

Quand le possesseur du don est récompensé, il ne doit pas revenir en arrière.

20. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah, from more than one person from Aban from abu Maryam who has narrated the foffowing: “Abu Ja‘far (a.s.), has said, ‘If one gives a charity it is permissible, regardless of whether the recipient takes possession or not, knows about it or does not know about it.’”

Lorsqu'un homme fait l'aumône d'une aumône, que son destinataire la reçoive ou non, qu'elle soit connue ou non, elle est valide.

21. Aban has narrated from ‘ Abd af-Rahman ibn abu ‘ Abd Aliah from Humran who has narrated the foifowing: “I once asked him (the Imam) (a.s.), about al-Sukna ’ and al^Umra’ (permission to use a house for a certain period of time). He (the Imam) said, ‘People must stand by their conditions. If his condition is permission to use the house for his life time, it then is for his life time. If it is for the life time of those whom he leaves behind, then it is for their life time after which they must return it to the owner of the house.’”

J'ai interrogé sur le Sukna et l'Umra. Il a répondu : Les gens sont en fonction de leurs conditions. Si sa condition est sa vie, alors sa vie est le Sukna. Et si c'est pour sa descendance, alors c'est pour sa descendance, comme il l'a stipulé, jusqu'à ce qu'ils disparaissent, puis reviennent au propriétaire de la maison.

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma’il from Muhammad ibn ai-Fudayi from abu af-Sabbah ai-Kinaniy who has narrated the following: “Once abu ‘Abd Allah (a.s.), was asked about al-Sukna ’ and al-‘Umra’ (permission to use a house for a certain period of time). He (the Imam) said, ‘If permission to use the house is given for his lifetime, then it must remain as the condition requires, if it is for his and the lifetime of those whom he leaves behind until they die, then they cannot sell it or inherit it, but they must return the house to its first owner.’”

Il a été interrogé sur la résidence et la longévité. Il a répondu : "Si quelqu'un a fixé sa résidence pendant sa vie, alors c'est comme s'il avait fait un pacte. Mais s'il l'a fixée pour lui-même et pour sa descendance après lui jusqu'à ce que sa descendance s'éteigne, alors ils n'ont ni le droit de vendre ni d'hériter. Ensuite, la demeure revient à son premier propriétaire."

23. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ya’qub ibn Shu’ayb who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who has a servant who serves him and he says, ‘She will serve so and so as long as he lives, and when he dies she will be free. The servant runs away five or six years before he dies; then his heirs find her; if they can make her to serve them for the remaining time. He (the Imam) said, ‘When the man dies she becomes free.’”

J'ai demandé à Abu Abdullah (que la paix soit sur lui) au sujet d'un homme qui a une servante qui le sert, et il dit : "Elle est pour un tel, elle le sert tant qu'il est en vie. Quand il meurt, elle devient libre. L'émancipation doit être faite avant que l'homme ne meure de cinq ou six ans. Ensuite, ses héritiers la trouvent. Ont-ils le droit de la faire travailler autant qu'elle a vécu ?" Il dit : "Quand l'homme meurt, elle est affranchie."

24. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ahmad ibn ‘Umar al-Halabiy from his father who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about a house which is not yet distributed and a certain one of the people of the house gives his share as charity. He (the Imam) said, ‘It is permissible.’ I then asked, ‘What happens if it is a grant?’ He (the Imam) said, ‘It is permissible.’ I then asked him (the Imam) about a man who allows another man to use his house for his lifetime. He (the Imam) said, ‘It is permissible but he cannot evict him.’ I then asked, ‘Can it be for him and those whom he leaves behind?’ He (the Imam) said, ‘It is permissible.’ I then asked about the case in which one gives permission to another person to use a house without the mention of time duration. He (the Imam) said, ‘He can ask him to leave if he wants him to vacate the house.’”

J'ai demandé à propos d'une maison qui n'a pas été partagée, et certains des habitants de la maison ont donné en aumône la part de leur part de la maison. Il a dit: "C'est permis." J'ai dit: "Et si c'était un don?" Il a dit: "C'est permis." J'ai demandé à propos d'un homme qui a logé quelqu'un dans sa maison pour sa vie. Il a dit: "C'est permis pour lui, et il n'a pas le droit de le faire sortir." J'ai dit: "Et pour ses descendants?" Il a dit: "C'est permis." Et j'ai demandé à propos d'un homme qui a logé quelqu'un sans lui fixer de délai. Il a dit: "Le propriétaire de la maison peut le faire sortir quand il le souhaite."

25. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Flammad from al-Halabiy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who allows another man to use a house and those whom he will leave behind. He (the Imam) said, ‘It is permissible but they cannot sell or inherit it.’ I asked if a man could allow another man to use a house for his lifetime. He (the Imam) said, ‘It is permissible.’ I then asked what happens if a man allows another man to use a house without the mention of time. He (the Imam) said, ‘It is permissible but he can ask him to vacate if he wants.’”

Concernant un homme qui fait habiter sa maison par un homme et pour ses descendants après lui, il a dit : "Cela est permis, mais ils n'ont pas le droit de vendre ni d'hériter." J'ai dit : "Et si un homme fait habiter sa maison par un homme de son vivant ?" Il a dit : "Cela est permis." J'ai dit : "Et si un homme fait habiter sa maison par un homme sans fixer de durée ?" Il a dit : "C'est permis, et il peut le faire sortir quand il le souhaite."

26. Ahmad ibn Muhammad has narrated from al-‘Asemiy from Ali ibn al-Hassan from Ali ibn Asbat from Muhammad ibn Humran from Zurarah who has narrated the following: “About the case of a man who gives in charity what is owned in partnership, abu Ja’far (a.s.), has said, ‘It is permissible.’”

concernant un homme qui fait un don de charité commune, il a dit que c'est permis.

27. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah who has narrated the following: “I was witness that ibn abu Layla’ judged in the case of a man who had designated the income of a house for his relative without the mention of time limit. The man died and his heirs came to ibn abu Layla’ and his relative for whom the house was designated. Ibn abu Layla’ said, ‘I see that it must be left as its owner has left.’ Muhammad ibn Muslim al-Thaqafiy then said, ‘Ali ibn Abu Talib, ‘Alayhim al-Salam, judged in the same Masjid opposite to what you have judged.’ He asked, ‘How do you know that?’ He replied, ‘I once heard abu Ja‘far (a.s.), saying, “’Amir al-Mu’minin judged to return what is kept on hold and to execute the rules of inheritance.’” Ibn abu Layla’ then asked, ‘Is this written in a book with you?’ He replied, ‘Yes, it is in a book.’ He said, ‘Send to bring it.’ Muhammad ibn Muslim said, ‘I will do so upon the condition that you will not read anything else in the book besides this Hadith.’ He said, ‘That is up to you.’ He (the narrator) has said that he showed him the Hadith from abu Ja‘far (a.s.), in the book and he took his judgment back.’”

Le commandeur des croyants, Ali ibn Abi Talib (que la paix soit sur lui), a jugé en faveur du retour du bien immobilier et de l'application des lois sur les héritages.

28. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd al-Rahman al-Khath‘amiy who has narrated the following: “About an issue of a legacy for distribution I once faced differences with ibn abu Layla’. In that legacy, there was an item on hold and he opposed me. When it prolonged I complained before abu ‘Abd Allah (a.s.), and he said, ‘Did he not know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded to return items on hold and execute the rules of inheritance?’ I went to him and he did as before. I said, ‘I have complained before Ja‘far ibn Muhammad, ‘Alayhim al-Salam, and he said so and so on the issue.’ Ibn abu Layla asked me to take oath that he (the Imam) has said so. I took the oath; then he judged accordingly.’”

29. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from and Ali ibn Ibrahim has narrated from his father all from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Ja‘far ibn Hayyan who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who endowed an asset that belonged to him for his relatives from his father’s side as well as for those from his mother’s side. He assigned from the same asset three hundred dirham every year in his will for a man and his heirs with whom he had no relationship and that the rest must be distributed between the two relatives from the side of each of his parents. He (the Imam) said, ‘It is permissible for the ones in whose favor the will is made.’ I then asked, ‘What happens if the income is not more than five hundred?’ He (the Imam) said, ‘Is it not the case that three hundred must be given and the remaining is distributed between the two relatives?’ I replied, ‘Yes, that is the case.’ He (the Imam) said, ‘The relatives cannot take anything from the income until the three hundred is paid and thereafter they can distribute between themselves whatever is left.’ I then asked, ‘What happens if the one in whose favor the will is for three hundred dies?’ He (the Imam) said, ‘If he dies the three hundred goes to his heirs if there are any heirs left, otherwise, the three hundred goes to the relatives of the deceased which will be taken from the endowment and will be distributed among them as they exist as well as the income.’ I then asked, ‘Can the relatives of the deceased sell the land when they need it if the income thereof is not enough?’ He (the Imam) said, ‘Yes, they can do so if they all agree and the sale is in their benefit.’”

J'ai interrogé Abu 'Abdullah (sur lui la paix) au sujet d'un homme qui laisse un legs pour un homme et ses descendants issus de ce legs, sans qu'il y ait de lien de parenté entre eux de trois cents dirhams chaque année, et le reste est divisé entre ses parents paternels et maternels. Il a dit : "Il est permis à celui qui a été légué de recevoir cela." J'ai dit : "Et s'il ne sortait du legs de terre que cinq cents dirhams ?" Il a dit : "N'est-il pas stipulé dans son testament que le bénéficiaire reçoive trois cents dirhams du legs et que le reste soit partagé entre ses parents paternels et maternels ?" J'ai dit : "Oui." Il a dit : "Ses parents ne doivent rien prendre du legs jusqu'à ce que le bénéficiaire ait reçu les trois cents dirhams, puis ce qui reste leur revient. J'ai dit : "Et si le bénéficiaire décède ?" Il a dit : "Si le bénéficiaire décède, les trois cents dirhams reviennent à ses héritiers qui les héritent jusqu'à ce qu'il n'en reste plus un seul. Si tous les héritiers décèdent et qu'il n'en reste aucun, les trois cents dirhams reviennent aux proches du défunt, puis sont partagés entre eux. J'ai dit : "Les héritiers du défunt peuvent-ils vendre la terre s'ils en ont besoin et que le legs ne leur suffit pas ?" Il a dit : "Oui, s'ils sont tous d'accord et que la vente est bénéfique pour eux, ils peuvent vendre."

30. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and A number of our people have narrated from Sahl ibn Ziyad all from Ali ibn Mahziyar from who has narrated the following: “I once wrote to abu Ja‘far ‘Alayhi al-Salam, that so and so has bought a certain asset. He has made it an endowment of which one-fifth is designated for you. He seeks your opinion about selling your share of the land, or appraising and counting its price on himself for which he has bought or keep it as an endowment. He (the Imam) (a.s.), wrote the answer that said, ‘Inform so and so that I command him to sell my share and send the proceeds to me, which is my opinion, by the will of Allah; or appraise it on his own account, if that is more suitable for him.’ I wrote to him (the Imam) that so and so has mentioned that among other beneficiaries of this endowment there are serious difference which may even increase further afterwards; if he (the Imam) considers it proper to sell the endowment and give everyone of the beneficiaries his share if he (the Imam) so commands. He (the Imam) then wrote in his own handwriting to me, ‘Inform him about my opinion that if he thinks the selling of the endowment is better because of the differences of the beneficiaries he can do so; differences can sometimes lead to destruction of properties and lives.’”

[Contenu principal du hadith traduit]

31. Ali ibn Mahziyar has said: “I asked him (the Imam) (a.s.), that certain ones of your Mawali (friends or slaves) have narrated from your ancestors the following. ‘All endowments for a known period of time are binding upon the heirs, and all endowments for an unknown period of time are unknown, confusing and invalid that must be returned to the heirs. You know best the words of your ancestors.’ He (the Imam) (a.s.), wrote the answer that said, ‘It, with me, is as such.’” (Apparently he (the Imam) left it unexplained.)

Certains de tes partisans rapportent de tes ancêtres (la paix soit sur eux) que tout wakf pour un temps déterminé est obligatoire pour les héritiers, et que tout wakf pour un temps indéterminé est une ignorance inconnue, invalide et rejetée pour les héritiers. Et tu es plus au courant des paroles de tes ancêtres. Alors il (que la paix soit sur lui) a écrit: C'est ainsi que c'est chez moi.

32. ‘Abd al-Rahman ibn Muhammad al-Hamadaniy wrote to him (the Imam) (a.s.), the following: “‘A deceased person has made a will which says that to so and so man an amount must be given continuously of what is left of the one-third of his legacy but has not said to complete the one-third. Is it necessary for the executor of the will to make the one-third an endowment to continue executing the will?’ He (the Imam) (a.s.), wrote, ‘The one-third must be spent and it must not be made an endowment.’”

Un homme mourant a recommandé que ce qui reste d'un tiers de sa propriété soit dépensé, sans ordonner l'exécution de ce tiers. Est-il permis au tuteur de suspendre un tiers du défunt pour la raison de l'exécution ? Il doit exécuter son tiers et ne pas le suspendre.

33. Muhammad ibn Ja‘far al-Raziy has narrated from Muhammad ibn ‘Isa from Ali ibn Sulayman who has narrated the following: “I once wrote to him (the Imam), abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I do not have any children and I have assets that I inherited from my father and myself earned a certain amount, but I do not feel safe from something happening. If something happens to me and I have no children, what do you think I must do, I pray to Allah to keep my soul in service for your cause? Can I make a certain amount of it an endowment for the needy, of the oppressed brothers (in belief) or sell it and spend upon them in my lifetime? I fear that endowment may not be managed properly after I die and if I make an endowment for my own survival will I be able to eat thereof?’ He (the Imam) (a.s.), wrote, ‘I understood your letter in the matter of your assets. You cannot eat from charity (endowment), if so the law of endowment is not followed just as if you had heirs. You can sell and give as charity a certain amount of the proceeds in your lifetime. If you give as charity you can keep for yourself for your sustenance just as ’Amir al-Mu’minin had done.’”

[Contenu principal du hadith]

34. Muhammad ibn Yahya has narrated the following: “Certain persons of our people had written to abu Muhammad (a.s.), about endowment and what is narrated about it. He (the Imam) (a.s.), signed the answer that said, ‘An endowment is according to what people making the endowment do (condition they set), by the will of Allah.”’

Il a été rapporté par Muhammad ibn Yahya que certains de nos compagnons ont écrit à Abi Muhammad (que la paix soit sur lui) au sujet du wuqf et de ce qui a été rapporté à ce sujet. Il (que la paix soit sur lui) a alors ordonné que les arrêts soient faits selon ce que ses habitants décident, si Allah le veut.

35. Muhammad ibn Ja‘far al-Raziy has narrated from Muhammad ibn ‘Isa from abu Ali ibn Rashid who has narrated the following: “I once asked abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I have bought a land near by my assets for two thousand dirham. When I made payment, I was informed that the land is an endowment.’ He (the Imam) said, ‘Buying an endowment is not permissible. You must not include its income in your assets. Give it back to its beneficiaries.’ I then said, ‘I do not know the beneficiaries.’ He (the Imam) said, ‘Give its income in charity.’”

J'ai demandé à Aba al-Hasan (que la paix soit sur lui) : "Que ta vie soit sacrifiée pour la tienne, j'ai acheté un terrain à côté de ma ferme pour deux mille dirhams. Quand j'ai payé la somme, on m'a informé que le terrain était une waqf (une donation pieuse). Il a dit : Il n'est pas permis d'acheter un bien waqf ni de mélanger le profit dans ton bien. Rends-le à celui sur qui il a été affecté." J'ai dit : "Je ne connais pas son propriétaire." Il a dit : "Faites un don de son profit."

36. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya who has narrated the following: “I once asked abu al-Hassan (a.s.), about the case of a man who makes a piece of his property an endowment, then decides to change it. He (the Imam) said, ‘If he has made it an endowment for his children and others and then appoints a supervisor for it, he cannot change it. If they are small and he has set a condition that the supervision will rest with them until they mature and so he has taken possession for them in this case also he cannot change it. If they are mature but he has not given it to them and they do not dispute with him until they take possession from him, then he can change it because they have not taken possession from him while they are mature.’”

J'ai demandé à Abi al-Hasan (que la paix soit sur lui) au sujet d'un homme qui prend possession d'une propriété puis décide d'y apporter des modifications. Il a répondu : S'il l'a prise pour ses enfants ou pour d'autres, puis en a fait un bien durable sans réserve de propriété pour eux jusqu'à ce qu'ils atteignent l'âge de la majorité et la possèdent, il ne peut pas revenir sur sa décision, même s'ils sont encore jeunes. S'ils sont adultes et qu'il ne la leur a pas remise et qu'ils n'ont pas contesté jusqu'à ce qu'ils la possèdent, il peut revenir sur sa décision car ils ne peuvent pas la posséder sans lui et ils ont atteint l'âge de la majorité.

37. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja‘far from Ali ibn Muhammad ibn Sulayman al- Nawfaliy who has narrated the following: “I once wrote to abu Ja‘far, al-Thaniy (a.s.), and asked about a land that my grandfather had made an endowment for the needy children of so and so who are of a large number in different places. He (the Imam) (a.s.), said, ‘You have mentioned the land that your grandfather had made an endowment for the needy children of so and so. It is for those of them who are in the area (town) in which the endowment exists and you do not have to search for everyone who is absent.’”

J'ai écrit à Abi Ja'far al-Thani (que la paix soit sur lui) pour lui demander au sujet d'une terre que mon grand-père a affectée aux nécessiteux parmi les descendants de tel fils de tel fils, alors qu'ils sont nombreux et dispersés dans les contrées. Il répondit : Tu as mentionné la terre que ton grand-père a affectée aux pauvres des descendants de tel fils de tel fils, et elle est pour ceux qui sont présents dans la ville où se trouve l'affectation, et il ne t'appartient pas de suivre ceux qui sont absents.

38. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn al-Nu’aym who has narrated the following: “I once asked abu al-Hassan, Musa (a.s.), about the case of a man who has given a house to a man to live in for his lifetime, or it is for him and those whom he leaves behind, as the condition may be. I then said, ‘If needed can he then sell it?’ He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Does such a sale cancel its being given to the man for his living a lifetime?’ He (the Imam) said, ‘The sale does not cancel its being given to one for living therein a lifetime. That is how I heard my father (a.s.), say that abu Ja‘far (a.s.), has said, “Selling does not cancel tenancy and rentals or being given to live a lifetime therein according to the condition and rent.’” I then asked, ’What happens if the tenant asks for his expenses, building and maintenance for what he has rented?’ He (the Imam) said, ‘If it is with mutual agreements then it is not harmful.’”

J'ai demandé à propos d'un homme qui a construit une maison pour un autre pendant sa vie ou l'a construite pour lui et sa descendance après lui. Il a dit : "Elle est pour lui et sa descendance après lui comme il l'a stipulé." J'ai dit : "Et s'il a besoin de la vendre ?" Il a répondu : "Oui." J'ai demandé : "Est-ce que la vente annule le droit de résidence ?" Il a dit : "La vente n'annule pas le droit de résidence. C'est ainsi que j'ai entendu mon père (que la paix soit sur lui) dire que Abi Ja'far (que la paix soit sur lui) a dit : La vente n'annule ni le contrat de location, ni le droit de résidence, mais il peut la vendre en stipulant que l'acheteur ne possède pas ce qu'il a acheté tant que le droit de résidence n'est pas terminé selon ce qui a été stipulé. J'ai demandé : Et s'il restitue au locataire son bien et tout ce qui est nécessaire en termes de dépenses et de construction pour ce qu'il a loué ? Il a répondu : Cela dépend de la bonne volonté de l'âme et le locataire accepte cela sans aucun problème."

39. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Khalid ibn Rafi’ al-Bajaliy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who has given a house to a man to live for the lifetime of the occupant of the house. When the owner dies, the heirs ask the occupant to leave the house; if they can do so. He (the Imam) said, ‘I see that the house must be appraised for a fair price as well as the one-third of the legacy of the deceased. If the one-third covers the price of the house, the heirs cannot ask the occupant to leave the house; but if the one-third of the legacy did not cover the price of the house, then they can ask him to leave.’ It then was asked from him (the Imam), ‘What happens if the man who had permission to live in the house for his lifetime dies after the death of the owner of the house; if those whom he has left behind can live in that house. He (the Imam) said, ‘No, they cannot live in that house.’”

J'ai demandé à l'Imam Abu Abdullah (que la paix soit sur lui) au sujet d'un homme qui avait donné à un autre homme une maison pour y vivre toute sa vie, c'est-à-dire le propriétaire de la maison. Quand le propriétaire de la maison est décédé, ses héritiers ont voulu expulser l'autre homme. L'Imam a répondu : "Je pense que la maison devrait être évaluée à sa juste valeur, et un tiers de la valeur du défunt devrait être examiné. Si ce tiers équivaut au prix de la maison, les héritiers n'ont pas le droit de l'expulser. Mais s'il ne représente pas le prix de la maison, ils ont le droit de l'expulser." On lui demanda : "Et si l'homme à qui la maison a été donnée décède après la mort du propriétaire de la maison, la maison appartiendra-t-elle aux descendants de celui à qui elle a été donnée ?" Il répondit : "Non."

40. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban from ‘Ajalan abu Salih who has narrated the following: “Abu ‘Abd Allah (a.s.), dictated to me the following:

Ceci est ce qu'Allah a prescrit pour un tel fils de tel, qui est vivant, sain d'esprit, dans sa maison située chez les descendants de tel, dans ses limites, une aumône qui ne peut être vendue, ni donnée, ni héritée, jusqu'à ce qu'un héritier des cieux et de la terre l'hérite. Il a établi que cette aumône soit pour un tel et sa descendance. Quand ils disparaîtront, elle sera pour celui qui en aura besoin parmi les musulmans.

41. Aban has narrated from abu al-Jarud who has narrated the following: “Abu Ja‘far (a.s.), has said, ‘A man cannot buy what he has given as charity. If he gives as charity a house to a relative then if he likes he can live with them. If he gives in charity a servant to a relative he can serve him by the will of Allah.’”

Un homme ne devrait pas acheter ce qu'il a donné en aumône. Même s'il donne en aumône une maison à un proche, s'il le souhaite, il peut vivre avec eux. Et s'il donne en aumône un serviteur à un proche, que Dieu fasse en sorte qu'il le serve, s'Il le veut.