Waswas chuchotement diabolique: Difference between revisions

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(Created page with "{{QualityScore|Lead=3|Structure=3|Content=3|Language=4|References=2}} The term '''Waswas''' (in Arabic وسوس) in Islam literally refers to "whispers (usually from Shaitan [...")
 
 
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The term '''Waswas''' (in Arabic وسوس) in Islam literally refers to "whispers (usually from Shaitan [Satan])". However, the term is usually used to refer to doubts and temptations. It is commonly believed that Satan and his minions tempt Muslims to sin and weaken their faith in Islam through doubt. When Muslims have negative thoughts about Islam, or thoughts that go against the teachings of Islam this is usually regarded as ''waswas (or waswasa).'' Critics see this as a way to dismiss concerns around Islam and excuse human and biological natural drive.
Le terme Waswas (en arabe وسوس) dans l'Islam fait littéralement référence aux "murmures (généralement de Shaitan [Satan])". Cependant, ce terme est généralement utilisé pour désigner les doutes et les tentations. Il est communément admis que Satan et ses sbires tentent les musulmans de pécher et d'affaiblir leur foi en l'islam par le doute. Lorsque les musulmans ont des pensées négatives sur l'islam, ou des pensées qui vont à l'encontre des enseignements de l'islam, cela est généralement considéré comme du waswas (ou waswasa). Les critiques y voient un moyen d'écarter les préoccupations concernant l'islam et d'excuser la pulsion naturelle humaine et biologique.


==Waswas in the Qur'an==
==Le Waswas dans le Coran==
The Arabic word وسوس (''waswas'') in various forms appears five times in the Qur'an.
Le mot arabe وسوس (waswas), sous diverses formes, apparaît cinq fois dans le Coran.


The first two refer to the story of Adam and Eve. The fa- prefix is a linking particle in Arabic which can have many translations into other languages; its purpose is to help introduce a new clause or idea.
Les deux premières font référence à l'histoire d'Adam et Eve. Le préfixe fa- est une particule de liaison en arabe qui peut avoir de nombreuses traductions dans d'autres langues ; son but est d'aider à introduire une nouvelle clause ou idée.{{Quote|{{Quran|7|20}}|'''But''' the Shaitan '''made an evil suggestion''' (فَوَسْوَسَ, ''fa-waswasa'') to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.}}Dans un cas, le Coran dit que l'âme murmure. Le tu- indique simplement le présent, la troisième personne, le féminin, le verbe singulier.
{{Quote|{{Quran|7|20}}|'''But''' the Shaitan '''made an evil suggestion''' (فَوَسْوَسَ, ''fa-waswasa'') to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.}}In one instance the Quran says the soul whispers. The tu- simply indicates present tense, 3rd person, feminine, singular verb.
{{Quote|{{Quran|50|16}}|And We have already created man and know what his soul '''whispers''' (تُوَسْوِسُ, ''tuwaswisu'') to him, and We are closer to him than [his] jugular vein}}
{{Quote|{{Quran|50|16}}|And We have already created man and know what his soul '''whispers''' (تُوَسْوِسُ, ''tuwaswisu'') to him, and We are closer to him than [his] jugular vein}}


Two times in a chapter 114. The al- indicates definite article (before a noun). The yu- indicates present tense, 3rd person, singular, masculine verb.<ref>114:1 Say: I seek refuge in the Lord of men,
Deux fois dans un chapitre 114. Le al- indique l'article défini (devant un nom). Le yu- indique un verbe masculin au présent, à la 3ème personne, au singulier.
114:2 The King of men,
114:3 The god of men,
114:4 From the evil of the retreating <nowiki>'''</nowiki>whisperer<nowiki>'''</nowiki> (ٱلْوَسْوَاسِ, <nowiki>''</nowiki>al-waswasi<nowiki>''</nowiki>)
114:5 Who <nowiki>'''</nowiki>whispers<nowiki>'''</nowiki> (يُوَسْوِسُ, <nowiki>''</nowiki>yuwaswisu<nowiki>''</nowiki>) into the hearts of men,
114:6 From among the jinn and the men.
 
{{Quran|114|1-6}}</ref>


Tafsir Al-Jalalayn says that the "whisperer" in 114:4 is Satan:
Tafsir Al-Jalalayn dit que le "chuchoteur" dans 114:4 est Satan :{{Quote|Tafsir Al-Jalalayn on 114:4|from the evil of '''the slinking whisperer Satan''' — he is referred to by the name of the action waswasa on account of his repeated engaging in it — who slinks away and recoils from the heart whenever God is mentioned}}
{{Quote|Tafsir Al-Jalalayn on 114:4|from the evil of '''the slinking whisperer Satan''' — he is referred to by the name of the action waswasa on account of his repeated engaging in it — who slinks away and recoils from the heart whenever God is mentioned}}


==Qur'an and Hadith on Waswas==
==Le Coran et les Hadiths sur les Waswas==
{{Quote|{{Quran|7|20}}|'''But''' the Shaitan '''made an evil suggestion''' (فَوَسْوَسَ, ''fa-waswasa'') to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.}}
{{Quote|{{Quran|7|20}}|'''But''' the Shaitan '''made an evil suggestion''' (فَوَسْوَسَ, ''fa-waswasa'') to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.}}


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Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.}}
Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.}}


==The Idea of Waswasa vis-a-vis The Scientific Method==
==L'idée de Waswas face à la méthode scientifique==


The scientific method, which forms the cornerstone of modern and western culture and technology, generally encourages questioning of authority and received wisdom. In contrast, Sahih Muslim says of questioning the received ideas of god from Islamic theology:  
La méthode scientifique, qui constitue la pierre angulaire de la culture et de la technologie modernes et occidentales, encourage généralement la remise en question de l'autorité et des idées reçues. En revanche, Sahih Muslim parle de remettre en question les idées reçues sur Dieu dans la théologie islamique :  


{{Quote|{{Muslim|1|244}}| It is narrated on the authority of Abu Huraira that the Messenger of Allah may peace be upon him) observed:
{{Quote|{{Muslim|1|244}}| It is narrated on the authority of Abu Huraira that the Messenger of Allah may peace be upon him) observed:
The Satan comes to everyone of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).}}
The Satan comes to everyone of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).}}


In stark contrast to the ethos of the scientific method, this hadith attributes questions about the received knowledge of Islamic philosophy to the villainy of satan. Whereas a person from a more modern cultural background might see such doubt of received knowledge as normal and even healthy, people from Muslim cultural backgrounds are often taught that this doubt comes directly from Satan whispering into their ears. There are thus in the modern world many instances of believers trying to "cure" themselves from waswas <ref>Just Google "waswas".</ref>, what might be otherwise considered as normal doubts one might have about a received religious or cultural tradition. The basic treatment method is ''ruqya'' - exorcism. Verses from the Qur'an are recited on the "processed" Muslim. There is also a possibility of self-ruqya <ref>http://www.aburuqya.com/self-ruqya</ref>, where Muslim tries to get rid of waswas by praying and reading the Qur'an (and other practices).
En contraste frappant avec l'éthique de la méthode scientifique, ce hadith attribue les questions concernant les connaissances reçues de la philosophie islamique à la méchanceté de Satan. Alors qu'une personne issue d'un milieu culturel plus moderne pourrait considérer comme normal et même sain le fait de douter des connaissances reçues, les personnes issues de milieux culturels musulmans apprennent souvent que ce doute provient directement de Satan qui leur chuchote à l'oreille. Il existe donc dans le monde moderne de nombreux cas de croyants qui essaient de se "guérir" du waswas, ce qui pourrait être considéré comme des doutes normaux que l'on peut avoir sur une tradition religieuse ou culturelle reçue. La méthode de traitement de base est la ruqya - l'exorcisme. Des versets du Coran sont récités sur le musulman "traité". Il existe également une possibilité d'auto-ruqya, où le musulman tente de se débarrasser du waswas en priant et en lisant le Coran (et d'autres pratiques).


==Psychology==
==Psychologie==
Many of the traditional responses advised by the Islamic tradition to waswas seem to resemble in some ways  [[W:Psychological repression|psychological repression]]. The main thrust of these ideas about wasawas is that a true, believing Muslims should push doubts into the unconscious mind from the conscious mind. From the unconscious mind, the repressed thoughts might express themselves in dreams, inner voices, or seemingly unexplained actions in their personal or professional lives.
Nombre des réponses conseillées par la tradition islamique aux waswas semblent ressembler, à certains égards, à une répression psychologique. L'idée maîtresse de ces idées sur les waswas est qu'un vrai musulman croyant doit refouler les doutes de l'esprit conscient vers l'inconscient. À partir de l'inconscient, les pensées refoulées peuvent s'exprimer dans des rêves, des voix intérieures ou des actions apparemment inexpliquées dans leur vie personnelle ou professionnelle.


The therapy for psychological repression is basically the opposite of what "Islamic waswas therapy" does. In Freud's psychotherapy, the psychotherapist re-introduces the repressed thoughts back into the conscious mind <ref>Freud, Five Lectures p. 35</ref>. The conscious mind then learns to live with the previously-repressed thoughts and so there is no more repression. While the Islamic treatment of waswas is trying to repress the "bad" thoughts so much that they become silent. Which is not possible, because repressed thoughts don't disappear. They only hide in the unconscious mind and there they still affect a person's behavior and cause psychological problems.
La thérapie du refoulement psychologique est fondamentalement à l'opposé de ce que fait la "thérapie islamique du waswas". Dans la psychothérapie de Freud, le psychothérapeute réintroduit les pensées refoulées dans l'esprit conscient. L'esprit conscient apprend alors à vivre avec les pensées précédemment réprimées et il n'y a donc plus de répression. Alors que le traitement islamique du waswas consiste à essayer de réprimer les "mauvaises" pensées au point qu'elles deviennent silencieuses. Ce qui n'est pas possible, car les pensées refoulées ne disparaissent pas. Elles se cachent seulement dans l'inconscient et là, elles affectent toujours le comportement de la personne et causent des problèmes psychologiques.


==References==
==Références==
<references />
<references />
[[Category:Supernatural beings]]
[[Category:Supernatural beings]]

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Le terme Waswas (en arabe وسوس) dans l'Islam fait littéralement référence aux "murmures (généralement de Shaitan [Satan])". Cependant, ce terme est généralement utilisé pour désigner les doutes et les tentations. Il est communément admis que Satan et ses sbires tentent les musulmans de pécher et d'affaiblir leur foi en l'islam par le doute. Lorsque les musulmans ont des pensées négatives sur l'islam, ou des pensées qui vont à l'encontre des enseignements de l'islam, cela est généralement considéré comme du waswas (ou waswasa). Les critiques y voient un moyen d'écarter les préoccupations concernant l'islam et d'excuser la pulsion naturelle humaine et biologique.

Le Waswas dans le Coran

Le mot arabe وسوس (waswas), sous diverses formes, apparaît cinq fois dans le Coran.

Les deux premières font référence à l'histoire d'Adam et Eve. Le préfixe fa- est une particule de liaison en arabe qui peut avoir de nombreuses traductions dans d'autres langues ; son but est d'aider à introduire une nouvelle clause ou idée.

But the Shaitan made an evil suggestion (فَوَسْوَسَ, fa-waswasa) to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.
Quran 7:20

Dans un cas, le Coran dit que l'âme murmure. Le tu- indique simplement le présent, la troisième personne, le féminin, le verbe singulier.

And We have already created man and know what his soul whispers (تُوَسْوِسُ, tuwaswisu) to him, and We are closer to him than [his] jugular vein
Quran 50:16

Deux fois dans un chapitre 114. Le al- indique l'article défini (devant un nom). Le yu- indique un verbe masculin au présent, à la 3ème personne, au singulier.

Tafsir Al-Jalalayn dit que le "chuchoteur" dans 114:4 est Satan :

from the evil of the slinking whisperer Satan — he is referred to by the name of the action waswasa on account of his repeated engaging in it — who slinks away and recoils from the heart whenever God is mentioned
Tafsir Al-Jalalayn on 114:4

Le Coran et les Hadiths sur les Waswas

But the Shaitan made an evil suggestion (فَوَسْوَسَ, fa-waswasa) to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.
Quran 7:20
But the Shaitan made an evil suggestion (فَوَسْوَسَ, fa-waswasa) to him; he said: O Adam! Shall I guide you to the tree of immortality and a kingdom which decays not?
Quran 20:120
And We have already created man and know what his soul whispers (تُوَسْوِسُ, tuwaswisu) to him, and We are closer to him than [his] jugular vein
Quran 50:16

114:1 Say: I seek refuge in the Lord of men,

114:2 The King of men,

114:3 The god of men,

114:4 From the evil of the retreating whisperer (ٱلْوَسْوَاسِ, al-waswasi)

114:5 Who whispers (يُوَسْوِسُ, yuwaswisu) into the hearts of men,

114:6 From among the jinn and the men.


Quran 114:1-6
Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or utter it."
Sahih Bukhari 3:46:705
Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah forgives my followers those (evil deeds) their souls may whisper or suggest to them as long as they do not act (on it) or speak."
Sahih Bukhari 8:78:657
It was narrated that Abu Hurairah said: "The Messenger of Allah said: 'Allah, the Mighty and Sublime, has forgiven my Ummah for what is whispered to them or what enters their minds, so long as they do not act upon it or speak of it.'"
Sunan an-Nasa'i 27:3464:1 (Sahih)

It was narrated from 'Abdullah bin Mughaffal that the Prophet (ﷺ) said:

"None of you should urinate in the place where he bathes, for most Waswas (devilish whispers) [1] come from that." [1] I.e., with regard to whether the urine has soiled his body or not.
Sunan an-Nasa'i 1:36:1
It was narrated that Abu Hurairah said: "The Messenger of Allah (ﷺ) said: 'When the call to prayer is given, the Shaitan runs away breaking wind loudly. When the Tathwb (Iqamah) is completed, he comes back and whispers to a man in his hear, until he does not know how many (rak'ahs) he has prayed. If any one of you notices that, let him prostrate twice.'"
Sunan an-Nasa'i 13:1254:1 (Sahih)
It was narrated that Ibrahim bin Suwaid said:

"Alqamah prayed five (rak'ahs) and was told about that. He said: 'Did I really do that?' I nodded yes. He said: 'What about you, O odd-eyed one?' I said: 'Yes'. So he prostrated twice, then he narrated to us from 'Abdullah that the Prophet (ﷺ) prayed five (rak'ahs), and the people whispered to one another, then they said to him: 'Has something been added the prayer?' He said: 'No.' So they told him, and he turned around and prostrated twice, then he said: 'I am only human; I forget as you forget.'"


Sunan an-Nasa'i 13:1257:1 (Sahih)
It was narrated from Al-Hakam, from his father, that when the Messenger of Allah (ﷺ) performed Wudu', he would take a handful of water and do this with it. Shu'bah described it: "He would sprinkle his private parts with it." [1] Shaikh Ibn As-Sunni said: "Al-Hakam (one of the narrators) is Ibn Sufyan Ath-Thaqafi. [1] The purpose is to ward off devilish whispers lest the person think any emission has taken place, and thus think that his Wudu' has been invalidated.
Sunan an-Nasa'i 1:134:1 (Hasan)
Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (ﷺ) about soothsayers. He (ﷺ) said, "They are of no account." Upon this they said to him, "O Messenger of Allah! But they sometimes make true predictions." Thereupon the Messenger of Allah (ﷺ) said, "That is a word pertaining to truth which a jinn snatches (from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it."
Riyad As-Salihin 18:1668

It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (ﷺ) came to him and said:

Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.
Sahih Muslim 1:239

L'idée de Waswas face à la méthode scientifique

La méthode scientifique, qui constitue la pierre angulaire de la culture et de la technologie modernes et occidentales, encourage généralement la remise en question de l'autorité et des idées reçues. En revanche, Sahih Muslim parle de remettre en question les idées reçues sur Dieu dans la théologie islamique :

It is narrated on the authority of Abu Huraira that the Messenger of Allah may peace be upon him) observed: The Satan comes to everyone of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).
Sahih Muslim 1:244

En contraste frappant avec l'éthique de la méthode scientifique, ce hadith attribue les questions concernant les connaissances reçues de la philosophie islamique à la méchanceté de Satan. Alors qu'une personne issue d'un milieu culturel plus moderne pourrait considérer comme normal et même sain le fait de douter des connaissances reçues, les personnes issues de milieux culturels musulmans apprennent souvent que ce doute provient directement de Satan qui leur chuchote à l'oreille. Il existe donc dans le monde moderne de nombreux cas de croyants qui essaient de se "guérir" du waswas, ce qui pourrait être considéré comme des doutes normaux que l'on peut avoir sur une tradition religieuse ou culturelle reçue. La méthode de traitement de base est la ruqya - l'exorcisme. Des versets du Coran sont récités sur le musulman "traité". Il existe également une possibilité d'auto-ruqya, où le musulman tente de se débarrasser du waswas en priant et en lisant le Coran (et d'autres pratiques).

Psychologie

Nombre des réponses conseillées par la tradition islamique aux waswas semblent ressembler, à certains égards, à une répression psychologique. L'idée maîtresse de ces idées sur les waswas est qu'un vrai musulman croyant doit refouler les doutes de l'esprit conscient vers l'inconscient. À partir de l'inconscient, les pensées refoulées peuvent s'exprimer dans des rêves, des voix intérieures ou des actions apparemment inexpliquées dans leur vie personnelle ou professionnelle.

La thérapie du refoulement psychologique est fondamentalement à l'opposé de ce que fait la "thérapie islamique du waswas". Dans la psychothérapie de Freud, le psychothérapeute réintroduit les pensées refoulées dans l'esprit conscient. L'esprit conscient apprend alors à vivre avec les pensées précédemment réprimées et il n'y a donc plus de répression. Alors que le traitement islamique du waswas consiste à essayer de réprimer les "mauvaises" pensées au point qu'elles deviennent silencieuses. Ce qui n'est pas possible, car les pensées refoulées ne disparaissent pas. Elles se cachent seulement dans l'inconscient et là, elles affectent toujours le comportement de la personne et causent des problèmes psychologiques.

Références

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