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Adab-ous-Salaat La Déontologie de la Prière

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1 Adab-ous-Salaat La Déontologie de la Prière
Envoyé par : R.K.Rangoonwala Traduit de l’anglais et développé par Moulla Nissarhoussen RAJPAR Salat is an Arabic word which means “to pray”, however the literal meaning of Salat is supplication (dua). In French the word for prayer is priere, in Spanish it is plegaria while in Persian, Urdu and Gujarati we refer to a Namaz. Salaat is first branch in the tree of Islam (Furo-e-Din) and is mentioned in Quran over eighty times. Youth like us desire to know more and more about reasons behind various issue and questions such as why do we pray? What are the Benefits of prayers? How do we concentrate during prayers? We will answer all these questions during this presentation. Imam Khomeini (RA) wrote another book dirng his young age by the name of Sirrus Salat (the secrets of pryers) but that was too difficult for common people So after few years he wrote Adab us Salat that is much easier to understand. This book is now available on internet in English at:

2 « O mon fils! Empresse-toi de comprendre ton “ moi, ” qui s’harmonise avec " la disposition divine " (la nature Pieuse). O mon fils! Sauve- toi du tourbillon de la ruine des formidables vagues de la vanité et de l'égoïsme. Monte à bord de l'Arche de Noé (qui est celle des Ahl oul Bayt), elle est la lumière de la protection d'Allah.» Imam Rouhoullah Khomeyni (r.a) Imam Khomeini (RA) Imam Khomeini (RA) was not only a great leader or faqih (jurist) but also a great Arif (gnostic), a teacher expert in curing diseases of soul and taking it perfection and a teacher of ethics. It is reported that Imam Khomeini himself used to observe his salat in time and even not a single his night prayers was qadha (left over) during last fifty years of his life. He gave many discourses on the ethics and morality and teaching human beings marifah of their own souls and God. Imam Khomeini himself learned the science of gnosticism from his teacher Sheikh Muhammad Ali Shahabadi, whose name appears in the books written by Imam very frequently, with respect.

3 O mon fils ! Prepare-toi, après moi, à faire face à l’hostilité de ceux qui t’accableront des ennuis qu’ils avaient pour moi. Si tu arranges tes comptes avec Allah et prends refuge en te rappelant de Lui, tu ne dois craindre aucune créature, car le compte des créatures est transitoire, tandis que le compte de Allah est éternel Imam Khomeyni (r.a) Above are the words of advice of Imam Khomeini (ra) in the introduction of his book on Adabus Salaat “The Etiquettes of Prayers” to his son Late Syed Ahmed and at one point in the introduction he mentioned I wish I had written this book in my young age. We are going to discuss the importance of The Five Daily Prayers and it’s status with Allah (SWT) and also develops and maintains a high level of attention and concentration while communicating with Allah (SWT), who demands that, His servants is most attentive in their Prayer, more than any other “Ibadat - worship.

4 “ La première chose sur laquelle le serviteur aura à répondre sera le Salat. S’il est accepté, tous ses autres actes d’adoration seront acceptés; et s’il lui est renvoyé, tous ses autres actes lui seront renvoyés (aussi). " Vol. 1.“ Le Mérite du Salat", ch. 30, hadith 5. One of the cordial disciplines of the worships and the spiritual duties of the traveler along the path to the Hereafter is paying attention to the Might of the Lord and to the humility of servitude. It is one of the important stages for the salik (traveler). Salat is in fact a journey into “malakut”, the inner or hidden world. The more one is overwhelmed by egoism, egotism, self-conceit and selfishness, the farther he will be from the human perfection and from the nearness of the presence of Allah. The veil of self-conceit and egotism is thicker and darker than all other veils. To tear open this veil is more difficult than tearing all other veils. As long as one's soul has an inclination to oneself and to egotism and so long as there are residues of I-ness in the salik's eyes he will be further away from Allah. The salik has to recognize his state of humility, and the Glory of the Lordship before his eyes. The stronger this viewpoint, the more spiritual his worship and the stronger the spirit of his worship.

5 Il est dit que : “ Accomplir deux Rakates de Salat avec contemplation est meilleur que de se tenir debout toute la nuit dans les Prières avec un coeur inattentif ” In other words, quality of worship is very important then the quantity. Attentiveness of the heart cannot occur if there is no deep and profound understanding of the connection between the Creator and salik. The purpose of this presentation is to offer insight to one of the most observed but least understood rituals: The Salaat. We sincerely hope this presentation and the lectures we will give during the month of Ramadan will change the way we perceive and perform our Salat so the Allah (swt) is ultimately pleased with our worship, Inshallah

6 Le Messager d’Allah (saw) déclare : “ Mon plaisir se trouve dans le Salat ". Fourou' oul Kafi, vol 5, p. 321 Know that for the salat, beside its form, there is a meaning, and apart from its exterior (means the physical outwardly acts and recitations) it has an interior; and as the exterior has its disciplines, neglecting which would render the outer form of the salat invalid or incomplete, likewise its interior has cordial spiritual disciplines, neglecting which would render the spiritual salat invalid or incomplete; whereas observing them would inspire the salat with a heavenly spirit. It would be possible that after paying attention to and observing the cordial inner disciplines, the musalli (the one who is praying Salat) would have a share of the divine secret of the salat of the "people of knowledge and of hearts" -the salat which is the delight of the people of suluk [7] and the reality of the mi'raj (ascension) to the proximity of the Beloved

7 Imam as Sadiq (a.s) déclare: “ Celui qui accomplit ses Salats obligatoires tout au début de leurs temps et observe leurs restrictions, l’ange les élevera, blancs et purs, jusqu’au ciel et le Salat lui dira (à son exécuteur): " Qu’Allah vous préserve comme vous m’avez préservé et m’avez confié à un ange généreux ". Mais quiconque accomplit ses Salats après leurs temps, sans aucune excuse, et n’observe pas leurs restrictions, l’ange les élevera, noirs et sombres, tandis que le Salat criera à son exécuteur : “ Vous m’avez perdu, qu’Allah vous perde aussi, et qu’Il ne prenne pas soin de vous comme vous ne vous êtes pas soucié de moi." (Wasail oush-Shi'ah, vol. 3, p. 90. Kitabous-Salat, chapitre sur le "Temps" ch. 3, hadith, 17) Every action of human beings has a heavenly form. Every human will see his or her good and bad action after death. Thus salaat offered in time and with sincere heart will have a delightful heavenly form that will please musalli (the person who offered salat) and save him from torments of fire and other displeasing things after death and in the day of judgment. Similarly a salaat offered out of time and lazily without concentration and without observing recommended rituals will be ominous and a cause of punishment to the who spoiled it by negligence.

8 Quand un serviteur se courbe dans la prosternation et la fait durer, alors le Shaytan crie : « Ô Quel Malheur Sur Moi ! Ce serviteur a obéi à Allah (swt), tandis que je L’ai transgressé; Il Lui a offert la prosternation alors que je la Lui ai refusée. » Remember that every action in Salat has a hidden aspect. Prostration in Salat is the highest state of submission. When one bows down his head on earth before Allah (SWT) he/she totally submits himself /herself to Allah. He submits his existence to creator, he gives up his individuality before Allah, he gives up egoism or self-love and praise in front of Allah. Thus prostration is the zenith of ones nearness to Allah. Thus Shaytan or Devil gets discouraged when one prostrates in front of Allah with full submission of body, mind and spirit.

9 Imam al-Sadiq (as) rapporte ce qui est écrit dans La Torah : “ Ô Fils de l’Homme ! Si tu te libères, c’est-à-dire tu te dégages de toutes les autres préoccupations pour te rendre disponible à Mon Adoration, Je remplirai ton coeur de la richesse et ne t’abandonnerai pas dans tes recherches et, ce, pour longtemps. Et il revient à moi de fermer, pour toi, la porte de la pauvreté, et de remplir ton coeur de Ma crainte. " (Al-Koulayni (ra), Ousoul al-Kafi, 2, "Kitab al-'Iman wal-Koufr', "Bab al-‘Ibadah", Tradition n° 1) One should, at the time of prayers disengage himself and turn his attention towards salaat, as if he has an important appointment with someone very special and intimate, someone who loves him, someone who will listen to not only his uttering but also his deep thoughts that no one knows in the world. One should also feel that going for salaat is like going to a journey, a sacred journey into the hidden world of heavenly spheres and his own self to establish relationship that will last forever. Thus it is important to realize that salaat is a special meeting with God.

Attention is like a muscle. Initially, when you try and hold your attention on something, it may feel that you are using more and more energy and it is fatiguing. However, the more you flex your attention the stronger it becomes, and easier to hold. The place you say your Prayer should be special. Every item that can distract you from your Prayer should be taken care of. The room should be the one that you don’t use regularly, and should be neat and clean, a comfortable temperature, and dark. The lesser the items you are able to see during Prayer, the better it is. The walls should be free from pictures and other objects that might attract your attention or stimulate a memory or thought. If you are not praying Salat with congregation because you have missed it, you are advised to select an isolated place free from noise and disturbance. You should not have direct access to a telephone, as its ring would only create thoughts in your mind as to the urgency of the call. Also, you should be away from any kind of smell from the kitchen to allow you to focus more on the task at hand, rather than salivating and thinking about food during Prayer. Finally, you should appreciate and respect your communication with Allah (SWT) by closing doors (not locking them) of the room you pray in, so as not to hear other family members conversing and kids screaming at each other. You should burn incense to perfume your Prayer room. Applying perfume while praying salat is sunnah of Prophet (s)

11 L’HUMILITE (Khoushou) “ Sont couronnés de succès, certes, les Croyants, ceux qui sont humbles dans leur Salat " (Sourah al-Mou'minoun: 1) One of the things necessary for the salik in all his worships, especially in the salat, which is at the head of all worships is, in fact, a complete submission [khudu'] mixed with love or fear. It is the result of comprehending the Greatness, Power and Majesty of Beauty and Glory. The detail of this generality is that the hearts of the people are different according to their disposition and nature. The degrees of submission are according to the degrees of understanding the Greatness, Majesty and Beauty. Submission in the salat is regarded as a sign of faith [iman]. So, whoever is not submissive in his salat, will, according to Allah's saying, be excluded from the faithful [ahl-i iman]. Our salats, which are not accompanied with submission, are caused by a deficiency of faith or our inattentiveness during salaat. My dear: Acquiring perfection and the provision for the Hereafter requires demand and seriousness; none of the acts of worship and obedience can be on the same footing as that of the salat. If it is accepted, all other acts (of worship) will be accepted. So, you are to exert utmost seriousness in obtaining it, never to feel tired in the quest, and to bear whatever hardship there may be, though there will be none. Actually if you continued it for a while and got cordially familiar with it, you would get, in this very world, so much pleasure out of your talk with Allah -a pleasure which cannot be compared with anyone of this world's pleasures. In general, to sum up our discussions in this slide, we may say that, having comprehended the Greatness, the Beauty, and the Majesty of Allah, either by means of reasoning and proofs, or through the explanations of the prophets (AS), one must remind his heart of it, and then, by gradual reminding, cordial attention and continual remembering Allah's Greatness and Majesty, he has to bring about the state of submission in his heart, so as to attain to the required result. The salik must, in all situations, remember his own faults and deficiencies, so that he may find, through this, a way to his happiness.

12 LA TRANQUILITE Comme il est formulé, dans Misbahoush-Shari’ah (la Torche de la Loi Islamique), par l’Imam as Sadiq (a.s) : “ Faites de votre coeur le Qiblah de votre langue ! Et ne la remuez pas sans l’ordre du coeur ! ” Le Messager d’Allah (saw) informa à Abou Dharr: “ Ô Abou Dharr ! Deux Rak'ats de salat avec contemplation sont meilleures que toute une nuit dans la Prière avec un coeur inattentif (distrait) ! " Biharoul Anwar, vol. 74, p. 82, Livre sur "Ar-Raudah" ch. sur “Les Avertissements du Prophète", hadith 2, rapporté de Makarimoul Akhlaq, p. 465. Of the important cordial disciplines of worships, especially the invoking worships, one is tranquility [tuma'ninah]. It is that the salik should perform his worship with a quietude of the heart and a tranquility of the mind, because if the worship was performed in a state of anxiety and with shaky heart, the heart would not have any reaction, and no effects of worship would appear in the dominion of the heart, and the reality of the worship would not become an inner image of the heart. If one recites the noble supplications: La ilaha illallah, Muhammad Rasulullah (There is no God but Allah; Muhammad is the Messenger of Allah) with a calm, understanding and tranquil heart then the tongue of the Salik will have an effect on the heart, however if the noble supplication is recited without the tranquility and calmness of the heart, but with haste, trouble, and unbalanced senses, it will have no effect on the heart, and will not pass the limits of the physical tongue. Thus, when there are terrors and difficulties, especially the terrors of the agonies of death and the difficulties of the last breaths, one completely forgets supplication. Even the name of Allah the Exalted, the Seal of the Prophets (SA), the noble religion of Islam, the divine sacred Book, the name of the Imams which have not been conveyed to the heart, will be forgotten, and when he is questioned in the grave, he cannot answer, and the talqin will be of no avail, because he does not find in himself any trace of the truth of Tawhid, prophet hood and that what he used to chatter about, and had no image in his heart, vanishes from his memory, and thus he will have no share of testifying the Lordship, prophet hood and when asked other questions. Thus the tranquility of heart is essential for making a permanent impression on Salik’s soul that will remain with him forever as a valuable asset.

LA PRESENCE DU COEUR DANS LE SALAT Imam al-Sadiq (a.s) a déclaré : “ Est cher à moi le Croyant qui, de parmi vous, fait attention à Allah, de tout son coeur, au moment de la Prière et ne préoccupe son coeur d’aucune question de ce monde. Si l’adorateur savait quelle vaste Miséricorde de son (Allah) l’entoure durant la Prière, il n’aurait jamais levé sa tête de la prosternation. Rien de votre Prière n’est le vôtre, sauf ce que vous avez accompli avec un coeur attentif. Ainsi, donc, celui qui l’accomplit d’une façon complètement erronée, ou néglige ses règlements, elle sera repliée et rejetée sur sa propre face. (Wasa’iloush-Shi’ah, Volume 4, Page 687, Chapitre 3, Tradition 1) One of the important cordial disciplines of the salat and other Ibada’at is protecting against the intrusion of Satan. The assurance from the Aimmah (AS) is that if you do not permit Shaytan to enter your souls during Payer, then he has no power to divert your attention during Prayer. He (i.e. The Prophet (S) said, Shaytan lays his snout, which is like the snout of a pig on the heart of the son of Adam, and instigates him to turn towards the world and that which God has not made lawful. But when a person remembers Allah, Shaytan slinks away.

14 Une personne commence à peine sa Prière que le Shaytan murmure dans son cœur, le tirant d'un côté à un autre, et l'engage continuellement dans toutes sortes de pensées et souvenirs. Muhammad ibn Ya'qub, quoted Abu 'Abdullah (Imam as Sadiq) (AS) as to have said: "Do not force yourselves to worship Imam al-Sadiq (AS) has said: A man came to The Prophet of Allah (S) and said: ‘O Prophet of Allah, I complain to you concerning the whisperings from Shaytan that so troubles me during Prayer that I don't know how much of my prayer I have offered.’ The Prophet (S) said to him: When you enter the state of Prayer, strike your left thigh with the forefinger of your right hand, then say: “In the Name of Allah and by Allah, I put my trust in God, I seek refuge in God, the All-hearing, the All-knowing from Shaytan, the Stoned One.” You will exorcise him (Shaytan) and drive him away’.” Abu 'Abdullah (as Sadiq) (AS) is (also) quoted to have said: " The Messenger of Allah (SA) said: 'O 'Ali, this religion is firm, get into it mildly, and do not cause yourself to hate worshipping your Lord." Salik is to try to worship with vivacity, cheerfulness of heart and gaiety of mind, and to avoid laziness and reluctance in performing worships Should one force oneself to worship in times of laziness and tiredness, it would probably bring about bad consequences, such as feeling tired of worshipping and of taking the trouble and bearing difficulty. Then, gradually, one may feel disgusted with worshipping. Furthermore, it may possibly turn man completely away from remembering Allah, and give pains to the spirit from the state of servitude, which is the source of all happiness. Such worship will bring no luminosity to the heart, and the inside of the soul will not have any reaction, and the image of servitude will not become the image of the inner heart. It has already been said that the aim of worship is that the inner soul should become the image of servitude.

15 COMPRENDRE CE QUE VOUS RECITEZ Dans le Thawab al- A’mal, al-Sadouq cite, avec une chaîne de transmetteurs, de l’Imam al Sadiq (a.s) : Celui qui offre deux unités (deux Rak’ates) de Prière en comprenant ce qu’il y dit, il ne les aura pas encore terminés qu’Allah le pardonnera de chaque péché qui existe entre lui et Allah. (Wasa'il al-Shi'ah, IV, 686) It is clear that if you don’t strive to learn and appreciate the meanings of the verses and glorification you proclaim in your Prayer, you stand very little chance of developing and maintaining the concentration you need to focus in Prayer. Focusing on the meanings of what you recite would generally keep your mind busy and involved in Prayer. Understanding every word of what you recite in Prayer is helpful in developing a tranquil mind and in allowing you to control your immediate thoughts and feelings that would distract you from your Prayer. You also need to appreciate the words and its meaning in your language of preference, recite and understand them so that your mind does not wander and remains focused on the task at hand. However, one would not think or ponder on the meanings for this is not the time for it, but only occupy his mind with the meanings of the phrases being recited. The Prophet of Allah (S) is quoted to have said to Abu Dhar: Two light (rak’ats) units of Prayer offered with contemplation are better than a whole night spent in worship. (Bihar al-Anwar, Volume 74, Page 82 and Wasa'il al-Shi'ah, IV, 686)

16 SE SOUVENIR DE LA MORT Le Saint Prophète d’Allah (saw) a dit: “Le plus intelligent parmi vous est celui qui se rappelle le plus de sa mort “ Les Grands Savants vous conseillent de vous occuper du rappel de votre propre mort, comme une manière de craindre Allah (swt), de maintenir la vigilance dans vos Prières quotidiennes et dans la communication avec Allah (swt). L’idée est de développer la piété et la crainte en vous et de convaincre votre âme de l’importance de la Prière. Allah (SWT) says in Hadith al-Qudsi, I am surprised at that person who is sure of death and yet laughs (unnecessarily)! O’ Son of Adam (AS)! Everyday your life is getting shorter but still you do not understand? Each day I send down to you my bounties but you are not thankful to me about them. You are content with neither my little provision nor are you satisfied with a lot of it. You can only fear death if you have the knowledge of what will happen to you after death. Indeed, the Infallible Imams (AS) has advised you to constantly think and fear death and that death is a strong weapon for the devout believer to defeat Shaytan and his weak forces. Indeed, Frequent remembrance of death decreases one’s desires. (Imam ‘Ali (AS) It is recommended that a worshipper should think of death before every Prayer. He should imagine that the moment of death has arrived, and that the Prayer is his last one to his Lord and the last few moments to ask for forgiveness and win Divine Mercy. As Imam ‘Ali (AS) says: Offer compulsory Prayer at its time, like someone who is offering his farewell Prayer, and is afraid that after this he will never have the opportunity to offer the Prayer again. If one realizes someone nearby is watching his Prayer, he becomes more careful in offering his Prayer. Beware! You are standing in front of someone who sees you but you do not see Him!

17 Le rappel fréquent de la mort réduit ses propres désirs. (Imam Ali a
Le rappel fréquent de la mort réduit ses propres désirs. (Imam Ali a.s) Il est recommandé qu’un adorateur doive penser à la mort avant chaque Prière. Il devrait imaginer que le moment de la mort est arrivé et que cette Prière est la dernière de sa vie pour son Seigneur, il n’a que quelques dernières minutes pour demander le pardon et mériter la Miséricorde Divine. A person who remembers his end will be protected from committing sins. Frequent remembrance of death makes a person more alert in his life. His works attain perfection as he will not waste his time in useless pursuits. His tongue will speak words that have a special purpose and aims. His whole life will be very much different from a person who doesn't care to remember death. Prophet (s) has said: Die before you (actually) die. This means one should be prepared for death all the time.

LA MODERATION DANS LA NOURRITURE Le 8è Imam, Al-Ridha (a.s) dit : Vous devriez savoir que l’organisme humain ressemble à un terrain fertile. Si on pratique la modération concernant son développement, c.à d. qu’une quantité d’eau nécessaire lui est fournie, qui ne devrait être ni excessive pour le noyer et le changer en marais ou marécage, ni aussi maigre qu’il devienne assoiffé et sec; un tel terrain rapporte beaucoup de produits alimentaires. Cependant, le sol deviendra stérile si l’on ne s’en occupe pas correctement. Over-eating is a major cause of inattention in Prayer, and one needs to take care of this problem five times a day before every Prayer. Luqman Hakim once said to his beloved son: Dear son! When the stomach is full your faculty of thinking goes to sleep, and your tongue of wisdom becomes dumb and your limbs fail to worship Allah (SWT). Also, before the Prayer, all obstacles in attaining heart’s presence must be removed. As such, you should relieve yourself before starting Prayer, and you should satisfy your hunger or thirst as well. Also, since over-eating creates a lack of attention and concentration, you should observe moderation if you have to eat before Prayer. Modern research has shown that eating in moderation has protective effects against several diseases and prolongs life. It also enhances memory and cognitive abilities.

19 ARRÊT DES PENSEES Comme l’esprit de chaque individu étant, à tout moment, rempli de pensées, on suppose que celui-ci les arrête et y mette fin durant la Prière. Il est déclaré, dans al-Kafi, sur l’autorité de l’Imam al-Baqir (a.s) : “Lorsque les doutes deviennent trop fréquentes dans la Prière, n’en tenez pas compte et considérez la Prière comme étant correcte. On espère que cet état vous quittera car il est causé par le Shaytan.” (Mustadrak al-Wasa’il, Page 359, Tradition 8) According to Imam Khumeini (RA), in The Disciplines of Prayer: The principal way of taming it (evil desires) is to act to its contrary. That is, at the time of the Prayer one is to prepare himself to control the imagination during the Prayer and confine it to action, and, as soon as it tries to slip out of his hand, to recapture it. One should carefully watch it in all the actions, recitations, invocations, etc. of the Prayer, observing it so as not to be obstinate. At the beginning, this seems to be a difficult task. But after a while of strict practice and treatment, it will certainly become tame and obedient. You should not, of course, expect yourself, at the beginning, to be able to control the bird of imagination along the Prayer completely. Actually, this is impossible. Perhaps those who stressed this impossibility had such expectations. The situation requires intention, careful patience and gradual training.

20 VERIFICATION ET INSPECTION Ne pas perdre le niveau de votre attention et de votre concentration dans le Salat. Si le niveau est bon, remerciez-en Allah et s’il est mauvais, demandez-en pardon. L’auto-condition, la contemplation et l’examination de la conscience sont des préalables essentiels pour un chercheur de la vérité qui lutte contre son “moi.” L’auto-condition ou la stipulation signifie se retenir avec cette résolution de ne faire quoi que ce soit contre les ordres d’Allah. Imam Khomeini (RA) advises you to specifically be in this state of mind at night, the time for introspection and inner deliberation, and evaluate your deeds of the whole day. He recommends that you slowly recite last rukuh of Sura Hashr (59th Surah) of Holy Quran in the night when you wake up for night prayers and ponder over its meanings. Reviewing your performance on the Daily Prayer should be part of the contemplation you employ every night, to be able to scan through all the problems and suggest possible solutions. Thus, the next Prayer is significantly different from the previous one. Drinking a full glass of water is recommended before Prayer. Encourage children to drink water to increase their concentration. One should be free of intense hunger or thirst before offering salaat. One should also relieve of all natural wants before attending to salaat. Any physical distraction during salaat is detrimental to one’s attention towards God.

21 LE JEÛNE “ Ô Ahmad ! Combien sont doux et agréables la faim, le silence et la solitude ? La sagesse, la tranquilité du coeur, Ma proximité, le chagrin continu, les propos justes, l’esprit économe, l’indifférence au moment de l’aisance et les épreuves sont les caractéristiques acquises par Mon serviteur, suite à la faim, le silence et la solitude.” (Hadith al-Qoudsi) Fasting has not only been well established and well researched as a primal source of mental alertness, but the act has also been well ignored. Fasting is considered one of the safest therapeutic agents known today in natural as well as conventional medicine. If only we could use fasting, as a way to increase our mental capability to concentrate, not only would we benefit from the fast, we would also achieve the pleasure of Allah (SWT).

22 LE MONDE ET SES PLAISIRS L’un des obstacles majeurs pour atteindre l’état de la parfaite communion avec Allah (swt) est l’attachement inébranlable aux attirances temporelles, notamment la richesse et la propriété, le pouvoir et la position. Son attachement à ces objets détériore l’attention de l’adorateur pour des choses passagères. Toutefois, vous devez couper ces attractions, à tout prix et à tout moment, pour que la présence et l’attention du coeur vers Allah (swt) deviennent faciles durant la Prière. Worldly pleasures and ones indulging into them makes one commit several big sins and mistakes. A person engaged in world cannot focus his attention towards God and Aakhirat at the time of salaat unless he makes a firm resolve. One should at the time of prayer strongly focus all his thoughts away from world and short term attachments and move the direction of all his thought towards creator or world and the ultimate pleasure, God. InshaAllah with practice one will be able to remove the love of world and its pleasures by offering salaat with a sincere heart utterly occupied with thought of God.

23 LE WOUDHOU COMME UN MOYEN POUR ACCROÎTRE VOTRE ATTENTION Le Woudhou est l’une des manières les plus efficaces pour préparer le décor de votre Prière quotidienne. Il a les pouvoirs de réorganiser vos pensées avant le Salat, de vous assister pour offrir votre Prière avec assurance et de ne pas vous en écarter par Shaytan, le maudit. Prophet of God (s) was asked: How can I increase my presence of heart in salat ? He replied: You must concentrate on your wudhu Wudhu (formal/minor ablution) is one of the most effective ways to prepare the scene for your daily Prayer. It has powers to re-organize your thoughts before Prayer and assist you in offering your Prayer with confidence and not to be swerved by Shaytan, The Accursed. Wudhu as a strategy to re-organize thoughts and prepare for Prayer. There should be no interval of talking and discussing worldly matters between the performance of wudhu and your Prayer. If there is an interval, you ought to recite invocations. This way the link of concentration is established between Wudhu and Prayer. True, the more time you engage in meditation and the conception of having only one thought before your Prayer, the more chances you have to say your Prayer without any distraction. It is reported in authentic traditions that the Infallible Imams (AS) used to tremble and sometimes even the color of their skin changed, demonstrating fear and awe for Allah (SWT) whilst performing the act of wudhu. One should try and create, as well as maintain such fear whilst performing wudhu. There is a very inspiring prayer reported from Imam Ali (AS) which he recited while performing each act of wudhu. This short prayer can be read both in Arabic and English at

24 LA COMPREHENSION ET L’APPRECIATION DE LA PRESENCE D’ALLAH Il est toujours à votre avantage si vous deviez considérer l’Existence d’Allah (swt) et Sa Puissance, tels des signes et décisions se rapportant à ce monde comme à l’autre. Etre conscient de Sa Présence est l’une des manières pour apporter l’humilité dans votre coeur et vous rendre humble dans le Salat qui sera accompli avec attention et concentration. Il est Le Seul Qui vous regarde avec Miséricorde durant le Salat, et vous devriez maintenir ceci à l’esprit chaque fois que vous dites la Prière. Piety, perseverance and appreciation of The Lord and His Mightiness are effective ingredients in developing and maintaining your attention in Prayer. This way, you can willingly humble yourself in Prayer. O’ Servant of Allah! When you offer Prayer, pray like someone who bids farewell and fears that he will never return (i.e. pray in such a manner as if it were the last Prayer of your life). Then fix your gaze on the point of your prostration. If you know that there is someone on your left or right, you take more care in offering your Prayer; then know that you stand in front of Someone Who sees you and you don’t see Him. (al-Hurr al-`Amili, Wasa'il al-Shi'ah, IV, 685)

25 VOUS RAPPELEZ-VOUS D’ALLAH L’une des raisons pour lesquelles l’Adhan et l’Iqamah sont largement soulignés avant Le Salat c’est afin d’établir un fort lien entre l’adorateur et son Créateur, avant qu’il se dirige dans le voyage sacré de la Prière et qu’il entre dans la communication directe avec le Tout Puissant. One should ponder over the meanings of Adhan and Iqamah. Reciting Adhan and Iqamah actually shifts one’s attention from worldly things and affairs of daily life towards God and Hereafter. Thus when one finishes reciting Adhan and Iqamah with attention, he is ready to focus his complete concentration with the presence of heart to appear in the court of Almighty God.

26 ETRE HONNÊTE AVEC ALLAH On devrait être honnête avec Allah durant la récitation des Versets du Saint Coran et des autres paroles dans le Salat. On devrait réfléchir, avant de prononcer chacun des mots. Quoi qu’il dise, vient-il de son coeur ou sort-il seulement de sa langue comme étant une action verbale ? One should be truthful with God while reciting the verses of Quran and other utterances during prayers. For example, when one says “Alhamdolillhi Rabbil ‘aalamin” i.e. All praise is due to the Allah, the Lord of the Universe, one should really think and feel that it’s the truth. One should thus give up praising himself or liking himself because of merits, good qualities and excellences. All the qualities, abilities and virtues that a creature possesses are bestowed from God. Thus while reciting this ayah (verse) one should make commitment with God that he will give praising himself, as all the praise belong to Him who gave him these qualities or excellences. In addition, one should also accept good qualities or merits of others as God given gifts and thus accept them as such. One should thus avoid having envy with creatures of God who posses some distinction which he or she lacks. Thus pondering over just one Ayah during Salaat brings many moral benefits. Similarly, one should truthfully utter other verses of Quran and utterances in prayer.

27 UN ETAT D’ESPRIT DETENDU ET EVEILLE Un état d’esprit éveillé est l’un des nombreux ingrédients vitaux de la Prière. Si vous êtes fatigué ou épuisé, vous ne pourriez pas offrir correctement les Prières avec une parfaite attention . Comme l’Imam Ali (a.s) nous a conseillé : N’accomplissez pas le Salat en état de somnolence. Lorsque vous accomplissez la Prière, ne pensez pas à vous même car, maintenant, vous êtes debout devant Allah (swt). Certes, cette portion seulement de la Prière sera acceptée, celle qui a été exécutée avec une totale attention envers Allah (swt). Al-Saduq (RA) reports from Imam ‘Ali (AS) that he said: None of you should ever stand for Prayer in a lazy or drowsy state, nor should you let (random) thoughts pass through your mind (in the state of Prayer). In Fiqh al-Ridha it is stated: When you want to perform the Prayer, do not go to it lazily, sleepy, hurriedly, or unmindfully. Stand before Him, as an escapee and sinful slave stands at attention before his master; on the alert, with joined heels, erected trunk, not looking to right and left, reckoning as if you see Him. If you do not, He certainly does see you… (Mustadrak al-Wasa’il, Chapter 1, Tradition 7) Upon completion of your Prayer, most often you will feel relaxed, renewed, alert, and better focused. Your senses will be more acute. You will often find yourself with a heightened sense of awareness. You will generally feel confident and secure in a positive state of mind. Happiness will be yours. This is the state of mind you should strive to achieve after completion of Prayer. The more you feel purity of soul after prayers that motivates you to change your life and thinking, the more of your prayer is accepted.

28 UNE PRONONCIATION CORRECTE L’Arabe est considerée comme l’une des plus douces de toutes les langues. Ainsi, donc, la récitation du Salat, avec un Makhaarij correct (une prononciation correcte), un Tajwiîd (suivre les règles de la Langue Arabe) et un apprentissage des règles de la récitation du Qur’an, vous permettra de maintenir facilement votre attention. Now a days many softwares are available that teach Arabic language and Quran pronunciation. This leaves a person with no excuse of not knowing pronunciation of Arabic language. Arabic is the language that is very easy to learn with modern tools of teaching such as computer. One should learn it in order to derive more benefit from Salaat and also enjoy the beauty of communicating with Allah in the language of Quran and Ahlul Bayt (as)

29 CONFIANCE Avoir une intention et une croyance fermes que, quelque soit le cas, vous ne vous seriez jamais trompé dans le Salat. Vous devriez être confiant et accepter de tout coeur que les forces de Shaytan sont plus faibles que de ce que vous avez été doté de la part de votre Seigneur Bien-aimé, Le Très Majestueux. Allah (swt) déclare dans le Saint Qur’an: “Certes, la ruse de Shaytan est faible.” It is only you who will be in turmoil on The Day of Judgment when Shaytan will exclaim: ... I only invited you to evil, and you accepted on your own volition. Therefore (On this Day of Judgment), do not blame me but blame your own selves. (Qur’an - Chapter 14, Verse 22) Self-confidence is arguably one of the most important traits you can possess. Self-confidence reflects your assessment of your own self-worth. It will play a large part in determining your level of attention and concentration in Prayer. Building self-confidence and defeating the distracting thoughts in Prayer takes time and effort.

30 LES RECITATIONS EN ALTERNANCE On doit alterner les psalmodies en récitant les différents chapitres du Saint Qur’an, les différents Douas et formes de glorification dans ses Prières. C’est essentiel car votre cerveau ne s’habituera, ni s’accoutumera à ce qui est récité tous les jours et basculera votre attention vers autre chose. Similarly, if you recite a particular invocation in your Qunoot, spend time to learn new and different invocations and recite them in your Prayer. You can learn short duas that can be recited from Holy Quran in Qunoot.

31 LA PROPRETE PERMANENTE Un aspect important et attractif des enseignements Islamiques est lié à la propreté. Cela signifie d’être rituellement pur, à tout moment, en accomplissant le Woudhou ou l’ablution mineure et le Ghous’l ou l’ablution majeure quand il est nécessaire. L’ablution majeure ou le Ghous’l du Vendredi, par exemple, est largement souligné et purifie votre âme de nombreux péchés. By keeping yourself clean and pure, you make it difficult for Shaytan to enter your soul. Cleanliness is a barrier preventing lustful ideas and disruptive thoughts from entering your mind during Prayer. One of the traditions of The Prophet (S), which has come down in the form of an everlasting proverb is that, Cleanliness is part of faith, and faith leads a person to Paradise. It is, therefore, a good idea to brush your teeth, perfume yourself, and observe some kind of uniform, preferably white, and stand in-front of Allah (SWT), fresh and clean. Cleanliness is a weapon of a believer and evokes inner enlightenment.

32 CHERCHER LE PARDON ET ACCEPTER LES RESTRICTIONS Après chaque Salat, vous devriez demander pardon, car cela augmentera indirectement votre attention et votre concentration durant la Prière et vous approchera encore davantage de Lui. En récitant les Invocations ou Douas, vous devriez vous repentir sincèrement devant Allah (swt) que le Salat que vous venez juste de terminer n’était pas conforme aux normes requises et prier d’en être pardonné par Le Seigneur, Le Très Miséricordieux. Then, you return to Him promising that the next Prayer will be a better one. This process in itself is a motivation to perform better next time you stand before the Almighty. Accepting faults will create in you desire to perform even better. It is that the person who prays should perform his worship with quietude of the heart and a tranquility of the mind. This is because if the worship were performed in a state of anxiety and with shaky heart, the heart would not have any reaction. Thus, no effects of worship would appear in the dominion of the heart, and the reality of the worship would not become an inner image of the heart. (Imam Khomeini, The Disciplines of Prayer)

33 LES CONVERSATIONS ABSURDES Sachez qu’il n’y a aucune adoration aussi supérieure que le silence….. - Le Prophète (saw) - Il est spécifié que le silence fait partie de la sagesse. C’est un signe de la vertu. C’est la voie des fidèles d’Allah (SWT), car Allah (SWT) aime cela. C’est le style des Prophètes (a.s) et l’habitude du peuple élu. - al-Sadiq (AS) - According to traditions, all the organs in your body are safeguarded when your tongue is protected. However, in many cases, silence is strenuous to practice but very fruitful in the end. By maintaining silence and pondering over every sentence you speak, you would hardly commit yourself to speculation, backbiting, pride, mockery, lying, etc. This way, you have less to think about and less thoughts to interrupt you in your Daily Prayer. You should try and protect the organs of your body from disobedient actions, as they would invite Allah (SWT)’s displeasure. The scholars have said, ‘One’s speech should always be in remembrance of Allah (SWT), one’s silence should be an effort to think and contemplate, and one’s vision should be for deriving a lesson’. It will only add to your disadvantage if you involve yourself in careless and purposeless conversations, as you increase the chances of losing the train of your thought in your Prayer. The more careless you are with the tongue, the more defensive you’ll have to be, and Shaytan will not lose this opportunity to remind you of your inaccuracies and feelings of guilt during Prayer. You should be careful of your tongue at all times and employ it in earning only the pleasure of Allah (SWT). Imam ‘Ali (AS), The Master of Believers, once exclaimed to an individual who was chattering away and admonished him that, O’ Man! You are dictating to your angel a letter to Allah (SWT), so speak what concerns you and omit that which does not concern you. The celebrated mystic of our time, the great al-Taba Tabai (RA) concludes the following, after years of struggle in his quest for attaining spiritual perfection: I have witnessed the most precious effects of silence. Practicing silence for forty days and nights, speaking only when it is absolutely required and remaining occupied in meditation and invocation until attaining purity and enlightenment.

34 LA VALEUR DE LA PRIERE La Prière est ce que les anges aiment, La Prière est la pratique des Prophètes (a.s), La Prière est la lumière de la compréhension, La Prière est ce qui rend la foi forte, La Prière est ce par quoi les actions sont acceptées, La Prière accroît la subsistance, La Prière vous garde loin de la maladie. Said the prophet (s) O’ Abu Dhar! Allah (SWT), Glorious is His Praise, has made the pleasure of my eye in daily Prayer, and has made me love Prayer like food is made lovable to the hungry and water to the thirsty. And surely, while the hungry one, when his hungry is satisfy, and the thirsty one, when he drinks he is quenched; I am not satisfied from Prayer.

35 La Prière enseigne la ponctualité
La Prière enseigne la ponctualité. “ Certes, la Prière forge l’emploi du temps du Croyant “ La Prière empêche le mensonge. La Prière apprend la patience durant le malheur et les moments difficiles. La Prière s’oppose à la discrimination et unie les peuples. La Prière est la clé du Paradis aussi bien qu’un meilleur acte. Says Allah (SWT) ‘O’ Son of Adam (AS), if you knew what there is for you in Prayer and whom you are calling, you would not turn away’.

36 La Prière est le remède contre la fierté La Prière fait promouvoir la Modestie La Prière est un processus d’auto-purification et impose le Taharat ou la propreté La Prière garde loin de l’indécence et des prohibitions La Prière inspire l’espoir et enlève les péchés. All good deeds depend on Prayer. Prayer is the cornerstone of Islam. If Prayer is accepted then the other good deeds will be accepted. If Prayer is not accepted, then the good works will not be accepted. When you recite the Adhan and the Iqamah, two rows of angels will perform the Prayer behind you; but if you said the Iqamah (only), one row of angels would perform the Prayer behind you. (Furu’ al-Kafi, Volume 3, Page. 303)

37 La Prière est ce que hait Shaytan La Prière est une arme pour affronter vos ennemis. La Prière est ce qui vous aide devant l’Ange de la Mort. La Prière est la lumière dans votre tombe. La Prière est la réponse à Mounkar et Nakiîr. Unfortunately, many of us treat Prayer as another kind of daily entry in our logbook. Some of us not only treat the timely performance of Prayer lightly, but others do not even offer this obligation, which is a duty that carries immense weight. To those who treat Prayer lightly, The Prophet (S) says: The one who takes Prayer lightly is not of me. No! By Allah (SWT)! Such a person will not reach The Pond of al-Kawthar.

38 Ô Allah ! Nous sommes faibles, incapables et à la traîne de la caravane des dévots sur le chemin qui mène vers Toi. Ô Allah ! Tu nous aides Toi-même. O Allah ! Traite-nous avec Ta grâce et ne nous traite pas avec Ta Justice ! Imam Khomeini (ra)

39 Qour’an : En vérité, mon Salaat, mes adorations, ma vie et ma mort sont seulement pour Allah, le Seigneur des Mondes. (Sourah An'am, Ayah 162)

40 Qu’Allah nous bénisse de towfiq pour accomplir le Salaat de telle manière que Ses Amis (Awliyà Allah) nous ont instruit à prier et à tirer les mêmes plaisirs spirituels et avantages pratiques dans la vie de ce monde comme dans celle de l’autre qu’Allah a gardé pour Ses sincères serviteurs. Amiîne !

41 Qu’Allah vous couvre de Sa Grâce pour toute votre attention !

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