Mahmoud Dicko :Ils sont nombreux. Je ne peux pas vous les citer tous. Vous savez, il y a 1143 articles dans ce code. C’est difficile de tout énumérer tout de suite. Mais il y a des points sur le mariage, sur la succession. On vous dit que si vous voulez que votre héritage soit partagé selon la religion musulmane, vous devez faire un testament ou prendre des témoins sinon votre héritage sera partagé selon le droit positif.

Le testament même si vous le faites, un enfant parmi les héritiers qui n’est pas d’accord peut l’attaquer au tribunal. Donc à quoi sert le testament ? Ça ne sert à rien. Les témoignages mêmes ne servent à rien. Ils n’ont pas mis de garde fou par rapport à tout ça. Nous avons demandé à ce que l’option soit intégrale, c’est-à-dire que si vous faites un testament, le testament n’a de valeur que quand c’est exécutoire. C’est-à-dire que personne après ne puisse changer votre volonté. C’est pour cela qu’on fait un testament mais quand il y a possibilité de changer votre volonté, est-ce qu’on peut appeler ça testament ? Non.



When asked what in the new family code Mr. Dicko finds deplorable, he shares the following:

They are too many to list. You know the code contains 1,143 articles. However, in the areas of marriage, succession and inheritance, we are told that if we wish our20will executed according to Islamic traditions, we must make a living will and testament or assign witnesses otherwise our properties will be disposed of according to the family code.

The living will and testament, even if we make them, any of our succeeding children who feels aversed, may challenge (Dicko uses the word attack) the will in court. So what is the value of making a living will and testament? It is for nought. The witnesses are not even valuable. They did not take any of this into account. We have asked them to make the living will and testament incontestable and irreversible. That is the value of a testament.



Commentary by Haruna:



First of all, the idea that an aversed child MAY challenge his/her father's will, is a most edifying one particularly for polygamous families. A father may, inadvertently or purposefully, yield favouritism in his will. WHen the father then leaves the families by way of death, family cohesion and health can be advanced by affording the spouse/spouses or children an avenue to forestall eternal quarrel and familial disintegration. Such prorogated animus has torn many a bereaved family apart. It does not necessarily mean that any and all challenges of a will is going to succeed. What it means is that instead of having no outlet to vent anger, frustration, consternation, dispute except eternal loggerheads, an independent body can act as arbitre of just will. The desire of the father will be taken into account but onerous favouritism ought not be allowed to
 infest muslim families sine die. That will result in the undermining of Islam's health and declining numbers of the muslim Ummah. This clause of the family code has farther-reaching value than the almost insignificant partition of the deceased properties. It accords children their due rights and also helps to curb the generational encroachment of slavery. I therefore encourage Mali's muslim Ummah to embrace this stipulation of the Family code.



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