Orthodox | Evangelical | Muslim
Orthodox Position - Very Rev Fr K. Paul Wesche
All of these texts are taken from The Art of Prayer: an Orthodox anthology, compiled by Igumen Chariton of Valamo, translated by E. Kadloubovsky and E.M.Palmer (Faber and Faber: London and Boston) 1981.
Those who only hear about spiritual meditation and prayer and have no direct knowledge of it are like men blind from birth, who hear about the sunshine without ever knowing what it really is. p. 43.
Inner spiritual training begins with these words of Christ, ‘When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret’ (Matt 6:6). p. 43.
Man is dual: exterior and interior, flesh and spirit. The outer man is visible, of the flesh; but the inner man is invisible, spiritual – or what the Apostle Peter terms ‘…the hidden man of the heart, which is not corruptible, … a meek and quiet spirit’ (I Pet 3:4). And St Paul refers to this duality when he says: ‘But through our outward man perish, yet the inward is renewed’ (II Cor 4:16).
Training, then, must also be twofold, outer and inner: outer in reading books, inner in thoughts of God; outer in love of wisdom, inner in love of God; outer in words, inner in prayer; outer in keenness of intellect, inner in warmth of spirit; outer in technique, inner in vision. The exterior mind is ‘puffed up’ (I Cor 8:1), the inner humbles itself; the exterior is full of curiosity, desiring to know all, the inner pays attention to itself and desires nothing other than to know God.
Prayer is likewise twofold, exterior and inner. There is prayer made openly, and there is secret prayer; prayer with others and solitary prayer; prayer undertaken as a duty and prayer voluntarily offered. Prayer as duty, performed openly accordingly to the Church rules, in company with others, has its own times: the Midnight Office, Matins, the Hours, the Liturgy, Vespers and Compline. Voluntary prayer which is in secret, on the other hand, has no fixed time, being made whenever you wish, without bidding, simply when the spirit moves you. pp. 44-45
It must be understood that it is the duty of all Christians to strive always and in every way to be united with God, their creator, lover, benefactor, and their supreme good, by whom and for whom they were created. This is because the center and the final purpose of the soul, which God created, must be God himself alone, and nothing else – God from whom the soul received its life and its nature, and for whom it must eternally live. …The soul, being eternal by its nature, can attain eternal rest only in the Eternal God.
No unity with God is possible except by an exceedingly great love. He loves those who love him, he cleaves to those who cleave to him, gives himself to those who seek him, and abundantly grants fullness of joy to those who desire to enjoy his love.
To kindle in his heart such a divine love, to unite with God in an inseparable union of love, it is necessary for a man to pray often, raising the mind to him. For as a flame increases when it is constantly fed, so prayer, made often, with the mind dwelling ever more deeply in God, arouses divine love in the heart. and the heart, set on fire, will warm all the inner man, will enlighten and teach him, revealing to him all its unknown and hidden wisdom, and making him like a flaming seraph, always standing before God within his spirit, always looking at him within his mind, and drawing from this vision the sweetness of spiritual joy. pp. 46 – 47.
The warriors of Christ should keep watchful guard over two things in particular: sobriety and discernment. The first is directed within, the second outward. With sobriety we observe movements which come out of the heart itself; with discernment we foresee movements which are about to be roused in it under the impulse of external influences. The rule for sobriety is: after every thought has been banished from the soul by the memory of God’s presence, stand at the door of the heart and watch carefully everything that enters or goes out from there. Especially do not let your actions be prejudiced by emotion and desire, for all evil comes thence. p. 129.
Do not become attracted by inner sweetness: without the Cross it is unstable and dangerous. p. 128.
Complete serenity of mind is a gift of God; but this serenity is not given without our own intense effort. You will achieve nothing by your own efforts alone; yet God will not give you anything, unless you work with all your strength. This is an unbreakable law. p. 134.
The first seed of the new life lies in the combination of freedom and grace. …As soon as man himself expects to achieve something in virtue of his own power and self-mastery, then immediately true spiritual life, full of grace, is extinguished. In this state, in spite of immeasurable efforts, true fruit cannot come into being. p. 134.
It is the nature of inner prayer to reveal the hidden passions concealed in the human heart and to tame them. Inner prayer shows us our captivity to the fallen spirits, making us realize our imprisonment and freeing us from it. There is no need, then, to be disturbed and perplexed when passions rise up from our fallen nature or when they are spurred on by evil spirits. Since passions are tamed by prayer, when they arise we should practice the Jesus Prayer inwardly, very quietly and without haste. At times, the onset of passions and the invasion of hostile thoughts is so powerful that it leads to a great struggle in the soul. This is the time of hidden martyrdom. When assailed by passions and devils, we should proclaim our faith in the Lord by devoting ourselves with the utmost persistence to prayer. This will invariably bring us to victory. p. 216.
True self-knowledge is to see one’s own defects and weaknesses so clearly that they fill our whole view. And mark this – the more you see yourself at fault and deserving of every censure, the more you will advance. p. 222.
Evangelical Position – Professor David Nah
Biblical Texts on Prayer & Healing
1) Describe prayer in your faith tradition. How do you pray? What genres of
prayer are in your tradition, e.g., thanksgiving, confession, intercession,
praise?
Matthew 6:9-13: “Our Father in heaven, hallowed by your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.”
Luke 5:16: “But Jesus often withdrew to lonely places and prayed.”
Acts 4:24: “When they heard this, they raised their voices together in prayer to God.”
2) How does your view of God affect your theory and practice of prayer?
Matthew 7:9-11: “Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil,
Know how to give good gifts to your children, how much more will your Father in
Heaven give good gifts those who ask him!”
Hebrews 11:6: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who
earnestly seek him.”
3) What are the limits of prayer? How does your faith tradition explain
unanswered prayer? Whose prayers does God answer? Whose prayers does God
leave unanswered?
Mark 14:6: “Abba, Father,…everything is possible for your. Take this cup from me. Yet not what I will, but what you will.”
James 4:3: “When you ask, you do not receive, because you ask with wrong
Motives, that you may spend what you get on your pleasure.”
James 5:16: “Prayer of a righteous man is powerful and effective.”
4) How does prayer accomplish healing in body and mind in your tradition? Are
there steps in your faith tradition to make prayer more effective?
Isaiah 53:4-5: “Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.”
Mathew 8:14-17: “This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmitiesand carried our diseases” (v.17).
James 5:14-15: “Is anyone of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well: the Lord will raise him up.”
Muslim Position – Imam Yasir Bilgin
Prayer and Askesis: Healing of Body and Mind
Some General Islamic Text about Prayer
"When My servants ask about Me, I am indeed close to them. I listen to the prayer of every supplicant, when he calls on Me. Let them also, with a will, listen to My call, and believe in Me, so that they may walk in the right way" Qur'an (2:186).
Prophet Mohammad (PBUH) was asked by some of his companions; "Is Allah near so we invoke him or is he far so we call him? so Allah revealed this verse:
“And when My slaves ask you (O Mohammed) concerning Me then (answer them), I am indeed near (to them by my knowledge). I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led to the right path.” (Qur'an 2:186).
Allah is near He can hear the supplicant anytime anywhere and respond to him if the supplicant invokes Allah (SWT) with a sincere heart and avoid interdictions of supplication.
Allah also said:
“Invoke your Lord with humility and in secret, He likes not the aggressors." (Qur'an 7:55)
Narrated An-Numan bin Bashir (may Allah be pleased with him): The Prophet (PBUH) said:
"Verily, Supplication is worship”. [Reported by AI-Arbaa (The four) and AI-Tirmidhi, graded it Sahih (sound)].
“Supplication is the Pith (essence) of worship”. [Reported by At-Tirmidhi with a full chain of narrators].
“Nothing is more honorable (most liked ) before Allah (SWT) than Supplication “. [Reported by At-Tirmidhi, Ibn Hibban and Al-Hakim graded it Sahih].
Manners of Supplication
* Supplication should start with, "In the name of Allah, Praise is to Allah, and Peace and Blessings be upon the Messenger of Allah and should end with (Peace and Blessing be upon the Messenger of Allah)".
* Supplication should be performed secretly and with a present (sincere) heart. Allah (SWT) said:
"Invoke your Lord with humility and in secret, He likes not the aggressors". (Qur'an 7:55)
* Supplicate Allah (SWT) with humility and express your need of Allah (SWT). He said:
"Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before us" Qur'an (21:90)
* Insist to Allah (SWT) in your supplication by repeating it many times.
* Invoke Allah (SWT) by His Names and Attributes. He said:
"And (all) the Most Beautiful Names belong to Allah, so call on Him by them" Qur'an (7:180).
* Supplicate Allah (SWT) by mentioning the righteous deeds you have done. Narrated Abdullah bin Umar (may Allah be pleased with him), that he heard Allah's Messenger (PBUH), saying "Three men, amongst those who became before you set out until night came and they reached a cave, so they entered it. A rock slithered down from a mountain and blocked the entrance of the cave. They said: “Nothing will save you from this except that you supplicate to Allah (SWT) by mentioning the righteous deeds you have done etc." [Reported by Bukhari and Muslim].
* Admit your sins during your supplication. Allah (SWT) said: "Dhan-Nun (Jonah), when he went off in anger, and imagined that We shall not punish him. But he cried through the darkness (saying)"
"La ilaha illa Anta (none has the ,right to be worshiped but You) Glorified be You, Truly, I have been of the wrongdoers" (Qur'an 21:87).
* Repeat each sentence of your supplication three times. From the long Hadith Narrated by Ibn Masaud (may Allah be pleased with him), And when the Prophet (PBUH) finished his Salat, he raised his voice and Supplicated on them and when he supplicated, he supplicated three times...." [Reported by Muslim].
* Face the Kiblah (Mecca) during your supplication. Narrated Abdullah bin Zaid (may Allah be pleased with him); Allah's Messenger (PBUH) went out to his praying place to offer the Salat of Istisqa (rain). He invoked Allah (PBUH) for rain and then faced Al-Kiblah and turned his upper garment inside out. [Reported by Bukhari].
* Raise your hands while supplicating Allah (SWT). As in the Hadith of Abu Musa (may Allah be pleased with him); when the Prophet (PBUH) had finished from the battle of Hunain, he said:
"the Prophet (PBUH) asked for water, performed ablution and then raised his hands saying 'O Allah forgive Ubaid Abi Amir.” [Reported by Bukahri and Muslim].
* Be in the state of Purity during your supplication.
* When making supplication for others, start with yourself first then include others. Allah (SWT) said about Noah (PBUH)
"My Lord, forgive me and my parents and him who enters my home as a believer, and all the believing men and women.." (Qur'an 71:28).
* Do not be aggressive when you are supplicating Allah (SWT) such as asking Him to make you a prophet and you know there will not be a prophet after Mohammed (PBUH) or make you live for ever and you know every one will die.
* Remember to include your parents in your supplication.
* Be patient. Do not expect an immediate response from Allah (SWT) although this could happen. But if it does not, then you should be patient and continue supplicating Allah (SWT) until you see the results. Narrated Abu Hurayrah (may Allah be pleased with him); Prophet Mohammad (PBUH) said:
"The invocation of anyone of you is responded to by Allah (SWT) if he does not show impatience by saying; 'I invoked Allah (SWT) but my request has not been granted” . [Reported by Bukhari and Muslim].
Supplication for funeral prayers
O Allah, forgive our living and our dead, our present and our absent, our young and our old, our male and our female. O Allah, whosoever of us You keep alive, keep him alive (faithful) to Islam, and whosoever of us You cause to die, let him die having Iman-faith. O Allah, do not deprive us of our reward (for being patient) and do not subject us to trials after his death.''
[O Allah, (so-and-so son of so-and-so) is in Your Protection and inside the surroundings of Your Refuge. Safeguard him from the trial of the grave and the punishment of the Hell. You keep Your Promise and You deserve to be praised. O Allah! Forgive him and be merciful to him. Indeed, You are the Forgiving, the Merciful].''
O Allah, You are its Rubb; You created it; You guided it to Islam; You have taken its life back and You know best its insight and outer condition. We have come as intercessors, so forgive him).''
(O Allah! Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell
"When you pray over the dead, make a sincere supplication for him.''
Supplications for sick
[O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].''
Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (PBUH) about a pain I had in my body. The Messenger of Allah (PBUH) said, "Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)' three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).'''
[Muslim].
"He who visits a sick person who is not on the point of death and supplication seven times: As'alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.''
[Abu Dawud and At-Tirmidhi].
Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, "La ba'sa, tahurun in sha' Allah [No harm, (it will be a) purification (from sins), if Allah wills].''
Other Supplications
Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).'''
[Al-Bukhari and Muslim].
(O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).'''
[Muslim].
O Allah! Controller of the hearts, direct our hearts to Your obedience).''
O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).
The Prophet (PBUH) said, "Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.''
O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).''
[Muslim].
O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).'''
O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).''
O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).''
O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].''
O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).''
O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).''
Why All of Our Prayers Have Not Been Answered?
Written by Bediuzzaman Said Nursi
Belief necessitates supplication as a certain means of securing needs, and just as human nature has an intense desire for it, so too the Almighty God decrees ... Say, "My Sustainer would not concern Himself with you but for your supplication," which has the meaning of: What importance would you have if you did not offer Me supplications? He also commands: "Call upon Me and I will answer you." If you say: "We frequently offer supplications, but they are not accepted. But the verse is general, it states that every supplication is answered."
To answer is one thing, and to accept is something quite different. Every supplication is answered, but its being accepted and exactly what was sought being given is dependent on the Almighty God's wisdom. For example, if a sick child calls the doctor, saying: "Doctor! Doctor!" and he replies: "Here I am, what do you want?" and the child says: "Give me that medicine!" the doctor will either give him exactly what he asks for or something better and more beneficial for him. Or knowing that it is harmful for his illness, he will give him nothing.
Thus, since the Almighty God is the All-Present and the All-Seeing, He responds to the supplications of His servants. Through His presence and response, He transforms the desolation of loneliness and solitude into familiarity. But He does this, not in accordance with man's capricious and importunate demands, but in accordance with the requirements of Dominical wisdom; He gives either what is sought or what is better than it is, or He gives nothing at all.
Also, supplication is a form of worship and recognition of man's servitude to God. The fruits of this pertain to the hereafter. The aims pertaining to this world are the times of a particular sort of supplication and worship. That is to say, supplication has the meaning of worship and man's acknowledging his servitude to God.
As for worship and servitude to God, it should be purely and sincerely for God's sake. Man should only proclaim his impotence and seek refuge with Him through supplication; he should not interfere in His Dominicality. He should leave the taking of measures to Him and rely on His wisdom. He should not accuse His Mercy. Indeed, what is in reality established by the Holy Book's clear verses is that just as all beings offer their own particular glorification and worship, so too what rises to the Divine Court from all the
universe is supplication. This is either through the tongue of innate ability like the supplication of all plants and animals by which each, through this tongue, seeks a form from the Absolute Bestower and to display and manifest His Names. Or it is through the tongue of innate need. These are the supplications for all their essential needs - beyond their power to obtain - offered by all animate beings. Through this tongue, each animate being seeks certain things from the Absolutely Generous One for the continuance of its life, like a sort of sustenance. Or it is supplication through the tongue of exigency, through which all beings with spirits who find themselves in some plight or predicament make supplication and seek urgent refuge with an unknown protector; indeed, they turn to the All-Compassionate Sustainer. If there is nothing to prevent it, these three sorts of supplication are always accepted.
The fourth sort of supplication is the most well known; it is our supplication. This too is of two sorts: one is active and by disposition, and the other, verbal and with the heart. For example, having recourse to causes is an active prayer. To gather together causes is not in order to create the effect, but through the tongue of disposition to take up an acceptable position in order to seek the effect from Almighty God. To plough a field is to knock at the door of the treasury of mercy. Since this sort of active supplication is directed towards the Absolutely Generous One's Name and title, it is accepted in the great majority of cases.
The second sort is to offer supplication with the tongue and the heart. It is to seek certain wishes, which the hand cannot reach. The most important aspect, the most beautiful aim, the sweetest fruit of this is this: "The one who offers the supplications knows that there is Someone Who hears the wishes of his heart, Whose hand can reach all things, Who can bring about each of his desires, Who takes pity on his impotence, and answers his poverty."
And so, O impotent, needy man! Do not neglect a means like supplication, which is the key to the treasury of mercy and to an inexhaustible strength. Cling to it! Rise to the highest peaks of humanity! Include in your supplications those of the entire universe, like a king! Say, "From You alone do we seek help,"like a servant and deputy representing the entire universe! Be on the Most Excellent Pattern of creation!