All religions have postures and prostrations which are different in form, but the same in essence.
What is Prostration (Sujûd)?
In his book, Chittick has presented the following information in his introduction to the topic of prostration (sujûd):
"... it signifies the placing of the forehead on ground during the canonical prayer (salât); it is the servant's supreme act of humility before his Lord." (p.152)
In the Shia Imami Ismaili Tariqah, the Holy Dua is recited three times a day, i.e., at dawn (fajr), sundown (maghrib) and evening (isha'a).
There are 6 raka'ahs in the Holy Dua, thus we perform 18 raka'ahs per day.
A prostration is performed at the end of each raka'ah when we hear the sentence 'Allahuma laka sujoodi wa ta-a'ti' (O Allah to You is my prostration and obedience).
The requirement of a physical prostration is that the person's forehead should touch the ground at the end of each raka'ah.
In addition to these, more prostrations are performed during other prescribed prayers and in personal prayers. Let us now explore the multiple dimensions of prostrations.
Part 2: Prostration During Holy Ginan Supplication
There are many ginans in which our Holy Pirs have supplicated and have prostrated to the Light of the Holy Imam.
Here is a sample from verse 38 of Moti Venti composed by Pir Hasan Kabirdin (r.a.):
Eji sâmi tamârâ nâmnê partapê kari
mahâ samudhra dêvê mârag
âvo ka(n)th kirpa karo
lâgu(n) tamârê pâya
mahêr karo morâ sâ(n)hiyâ
abarâ sharan tamâri
0 Lord, With the remembrance of your (sacred) name (ism-e azam),
even the vast ocean makes a path.
My Master, have compassion and show your presence,
I prostrate before Thee.
Have mercy on me, my Lord.
I am helpless and dependent on you.
...38
Here is another verse from the ginan Aash Tamari Shri Ho Kayam Sami which is also composed by Pir Hasan Kabirdin (r.a.):
Eji Aash kari ne Ya Ali hu(n) tere dar ubhi
Kar jodi ne em ma(n)gu(n) Ya Shah
Dejo didar tusi mahavar dataa
Ham tere charañe laagu(n)
O Lord! I stand at your door with hope, O Ali!
(And) very humbly I crave, O Hazar Imam!
Bless me with your sublime vision,
O the Exalted Bestower! I fall prostrate at your feet.
........8
Islam means submission to the Will of Allah, so the act of prostration is shared value across the Muslim Ummah.
The act of prostration is also entrenched in our Tariqah practices from the above verses of Holy Ginans.
Ismailis now, kiss their tasbihs, use their hand over their face and kiss their hands and place fire finger on their forehead ( after Farmans and during Salwat - prayer- Zikhr.
We can see that Ismaili Pirs supplicated for didar and salvation while they were in prostration.
Part 3: Prostration and Its Reality
I came across an electronic version of a book entitled, 'Spiritual Journey of the Mystics' (Saluk-e-Arifaan) by Hajj Mirza Jawad Agha Maliki Tabrizi, translated from Persian by Sayyid Hussein Alamdar and first published by Ansariyan Publications (date unknown). Here is the translator's note on the author of the book:
"The present book is the English translation of the Persian book: Spiritual Journey of the Mystics (Saluk-e-Arifan) - which is the translation of Arabic book: al-Muraqebat fi Amal al-Sunnah, written by the most eminent perfect mystic Late Haj Mirza Jawad Agha Maliki Tabrizi. As the enclosed biography would reveal, he was the most eminent gnostic and ascetic of his period, who had attained the most Exalted mystic position of Kashf-wa-Shahud, a spiritual position, whereby the curtains are rolled up from the wayfarer's esoteric eyes, enabling him to see into the unseen far beyond the limits of this material world."
The topic of 'prostration' is addressed as follows in the above-mentioned book:
"Prostration, in its outwardly form and in true manifestation is the most supreme state and spiritual position for a human being, i.e., the position of annihilation in Allah (Glory and Greatness be to Him), as it has been mentioned in the traditions [hadiths]:
"A human being in the state of prostration is nearer to Allah than in any other state."
Earlier, we have mentioned about the Noble Prophet's (peace be upon him and his family) recommendation for prolonged prostration for everybody.
Prostration and especially prolonged prostration is the most important and most elegant state of servanthood, and it is because of this reason that in each prayer unit, it is performed twice, whilst other actions are performed only once. And it is from this consideration that about the prolonged prostration of Ahl-ul Bayt (peace be upon him) and their special Shi'ites a lot of things have been narrated, e.g., Imam al-Sajjad* (peace be upon him), sometimes has recited the following prayer in prostration for one thousand times.
"In reality there is no Allah but Allah."
*Here it should be understood that the conditions of Imam al-Sajjad [Imam Zainil 'Abideen] (peace be upon him) after the martyrdom of Imam Hussein (peace be upon him) were such that he was mostly confined inside his home."
(p.70)
I looked up Farhad Dafftary's book titled, 'The Ismailis—Their History and Doctrines' published by the Cambridge University Press (1990) and found a couple of important statements regarding the piety of Imam Zainil 'Abideen: (a.s.):
"In addition, due to his renowned piety, which has won him the honorific title ('The ornament of the Pious')[i.e., Zainil 'Abideen], he had gradually come to be held in great esteem, especially by the pious circles Medina.
But since he refrained from any form of political activity and devoted his time mainly to praying (whence his additional title al-Sajjad) ..."
The above facts support the description that Imam Zainil 'Abideen (a.s.) performed extraordinary prayers in prostration as described in the excerpt from the book titled, 'Spiritual Journey of the Mystics (Saluk-e-Arifan)'.
The name of our third Holy Imam inspires us to incorporate piety and prostrations in our daily practice. Now let us explore how prostration is presented in the Holy Quran.
Part 4: Key References on Prostration from the Holy Qur'an
"Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration, "And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'" They fall down on their faces in tears, and it increases their (earnest) humility."(Holy Qur'an 17: 107-109)
When a pious person is bestowed with higher knowledge or a Divine self disclosure (kashf), he/she sheds tears of gratitude and performs a complete prostration.
This act also increases his/her humility. From this, we can understand the full potential of performing prostrations.
"But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration. And serve thy Lord until there come unto thee the Hour that is certain." (Holy Qur'an 15: 97-98)
The above ayat teaches is to keep up with prostrations, service and dhikr because these would be our assets on the Day of Judgement.
"O ye who believe! Bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper." (Holy Qur'an 22: 77)
Once again, the act of submission by bowing and prostrating is being emphasized. If this is augmented with good deeds then one becomes prosperous.
Part 5: What Should We Pray for in Prostration?
Let us read hadiths of the Holy Prophet Muhammad (s.a.s.):
"Abu Huraira said that Prophet used to say when prostrating himself, "O God, forgive me all my sins, small and great, first and last, open and secret." Muslim transmitted it."
(Source: Mishkat al Masabih translated by Dr. James Robson. Volume 1, p.182)
"Ibn 'Abbas reported that the Prophet used to say between two sujdas, "O God, forgive me, show mercy to me, guide me, heal me, and provide for me." Abu Dawud and Tirmidhi transmitted it."
(Source: Mishkat al Masabih translated by Dr. James Robson. Volume 1, p.183)
"Rabi'a b. Ka'b said: I was with the God messenger at night, and when I brought him his water for ablution and what he required, he told me to make a request. I said, "I ask to accompany you in paradise." He asked if I had any other request to make, and when I replied that that was all, he said, "Then help me accomplish this for you by devoting yourself often to prostration." Muslim transmitted it."
(Source: Mishkat al Masabih translated by Dr. James Robson. Volume 1, p.183)
From the above hadiths, we can see the Holy Prophet Muhammad (s.a.s.) has taught us to present a list of noble wishes when we are in full prostration.
Part 6: What is the Deeper Meaning of Prostration (Sujûd)?
In his book, Chittick has presented Ibn al-Arabi's answer to the question, 'What is prostration (sujûd)?' as follows:
"Everything which prostrates itself bears witness to its own root from which it is absent by being a branch. When a thing is diverted from being a root by being a branch, it is said to it, "Seek from which is absent in you, your root from which you have emerged." So the thing prostrates itself to the soil which is its root. The spirit prostrates itself to the Universal Spirit (al-Ruh al-Kull) from which it has emerged. The inmost consciousness (sirr) prostrates itself to its Lord by means of whom it has achieved its level." (p.152)
The key point of the above example of a branch turning towards the soil in search of its root is captured in the following tasbi:
'Astaghafirullahi Rabbi wa Atubu Ilayhi' which means 'I seek forgiveness from my Lord and Sustainer and I seek to return to Him in repentance'.
As the above tasbi is clearly expressing our humble wish to return to our origin, we should aspire to present it mostly humbly in the Huzur Pur Noor of Noor Mowlana Hazar Imam with utmost humility and submission, i.e., in prostration.
Part 7: What is the Prostration of the Heart?
I looked up the root *Q L B in Kassis' 'A concordance of the Qur'an' and have extracted the following definitions (pp.903-906):
QALB (noun masculine) ~a heart
QALLABA (verb) ~to turn something upside down, to turn about, to wring (one's hands); to confound
TAQALLABA (verb) ~to turn about; the act of turning about, going to and fro
INQALLABA (verb) ~to turn about, to turn back, to return, to come back; turning, one who returns
According to the Holy Qur'an, the heart, i.e., the consciousness, fluctuates because all good and evil acts are registered in it.
The Holy Qur'an described the states of the heart in 164 ayats thus the state of heart is an extensive topic in esoteric personal searches.
The goal of these practices is to reach the state of a 'sound heart', i.e., Qalb-i Salim. One of the states acquired by some Sufis is 'prostration of the heart' which is described below:
In his book, Chittick has presented Ibn al-'Arabi's description of Sahl ibn 'Abdullah al-Tustari who had the experience of 'prostration of the heart':
"Sahl ibn 'Abdallah al-Tustari (d. 283/896) was one of the greatest Sufis, and Ibn al-'Arabi cites him frequently. The Shaykh tells the circumstances of the "prostration of the heart" mentioned here as follows:
"Sahl ibn 'Abdallah had seen that his heart prostrated itself. He mentioned it to a number of shaykhs of his time, but they did not know what he was saying, since they have not tasted that. Hence he set out seeking someone who would recognize it. When he reached 'Abbadan, he went to see a shaykh and said to him, 'O master, does the heart prostrate itself?' The shaykh replied, 'Until eternity without end.' In other words, the heart never lifts up its head from its prostration. Through this question Sahl recognized that God had given the shaykh knowledge of the prostration of the heart. Hence his heart clung to that attribute, and it did not lift up its head from its prostration in this world—nor will it lift up in the next world. After that he never supplicated to God to lift up something which had come down, nor to push down something which had risen up" (III 86.22)"
"Sahl ibn 'Abdallah attain this station when he was a boy of six years. This is why his beginning in this path was the prostration of the heart. How many a friend of God there has been, great in consequence, long in life, who died without achieving the prostration of the heart and without even knowing that the heart prostrates itself—even though he realized the station of friendship and his feet become firmly grounded within it. When the prostration of the heart is actualized, the heart never lifts up its head again. From this fixity in this one step, many steps branch out, while he remains fixed in it. Most of the friends see the fluctuation of the heart from state to state—which is why it is called a 'heart'. But, although the states of the possessor of this station undergo fluctuation, they derive from a single entity which is fixed. This is called 'prostration of the heart'" (II 20:19)." (p.407)
Part 8: What is a Luminous Prostration?
How did the angels prostrate to Hazrat Adam (a.s.)? Let us read the following ayats from the Holy Qur'an:
"And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." (2:31)
They said: "Glory to Thee, of knowledge we have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." (2:32)
He said: "O Adam! Tell them their natures." When he had told them, God said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" (2:33
And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith. (2:34)"
Here is an explanation from Chittick's book:
"These words derive from the Koranic account of how the angels were commanded to prostrate themselves to Adam. After teaching Adam the names, God tells the angels to name the things, and they reply, "Glory be to Thee! We have no knowledge save what Thou has taught us." Then God has Adam tell them the names, and only then does He command the angels to prostrate themselves." (p.399)
So how did the angels bow to Hazrat Adam? Angels are spiritual beings and they prostrate themselves to the level of knowledge (i.e., the Light) of the corresponding entity.
Since Hazrat Adam (a.s.) was blessed with the Light of all Divine Names, he was much higher than the angels.
So when God commanded the angels to bow to Hazrat Adam, all of them except Iblis, bowed to the Light of Hazrat Adam. This is an example of a luminous prostration.
So if we purify ourselves to the extent that we are shown Light in our meditation, our souls would bow to the particular Light if one is obedient and humble.
Part 9: Linking Prostration to Servanthood, Unveiling and Effacement (i.e., Being in the State of Nothingness in the Presence of the Light of Holy Imam)
In order to illustrate the linkage between prostration, servanthood, nothingness and unveiling of the Light of Imamat, let us first read and analyze the following verses of Sayyed Khan's ginan, Hu(n) re piyaasi piya tere darshanki:
Eji Didaari hove so esa chahaave
Sahebji-ku(n) chhod kar orku(n) na dhiyaave
Didaari hoy so dil baandhe
Din din adka neh dhare
Ek man ho kar naam leve
Piyuka darshan so kare ji
He who desires the vision should wish not
to pay attention to anything other than the Master.
He who desires the vision attaches his heart to Him,
increasing his love day by day.
Through invoking His name in singleness of mind,
he achieves the vision of the Beloved.
7
In his ginan, Sayyed Khan (r.a.) tells is that if you desire the vision of the Holy Imam, i.e., unveiling of his Light in your personal world, your attention should be focused on his light.
He advises us to keep on increasing our love for the Holy Imam, day by day, and concentrate on his name in bandagi. Only then, we will be blessed with the vision of his light. From this verse, we see the spiritual relationship between the murid and the Holy Imam is through ism-i azam. At higher stages, unveiling occurs so we have to be steadfast in our spiritual journey.
Eji Yatim daasisu(n) esa na kije
Maara avaguñ hoy so guñ kari lije
Hu(n) re apraadhañ daasi tori
Tu(n) chinta mori kiyu(n) na karo
Maara avaguñ hoy to guñ karo
Sami Eva veñ maara chint dharo ji
Do not behave thus to this orphan handmaiden.
If I have faults, then make them virtues.
Though a sinner, I am your humble slave.
Why do You not care for me?
If I have faults, then make them virtues,
O Master, and pay attention to these words of mine.
8
The above verse informs us of the state of servanthood which is related to submission and purification. This is a required process because the light only enters into personal worlds of the pure and humble souls.
Eji Nahi kuchh hove so daasi kahaave
Apne Sahebji-ku(n) esa bhaave
Nahi kuchh hove so daasi kahaave
Nit uth adka neh dhare
Ek man ho kar naam leve
Iyu(n) kari jaalo deh re ji
It is by becoming nothing
that one is called a handmaiden.
Thus one pleases the Master.
It is by becoming nothing
that one is called a handmaiden,
ever arising to increase her love.
Through invoking His name in singleness of mind,
this is how you should destroy bodily attachments.
9
This verse informs us that a humble servant is the one who has embraced nothingness.
This is not just a state in one's thought but in one's act of complete submission. This is demonstrated at three leves: by physical prostration, prostration of the heart and prostration of the soul to a higher light.
Eji Ek man thai Sahebji-su(n) rahiye
Hetesu(n) rang esa lahiye
Hek man thai rahiye Sahebji-su(n)
Chaaho ghaañero kijiye
Prem upar shish deve
To piya-ka darshan so kare ji
Through becoming single in mind, dwell with the Master.
Through love, such joys are attained.
Through becoming single in mind, dwell with the Master,
and feel intense love. He who sacrifices his head for love
attains the vision of the Beloved.
10
The humble servant concentrates on the ism-i azam, increases his love and attains joy. It is through meditation that he dwells in the light of his master.
He sacrifices himself, i.e., his ego, and adopts an attitude of nothingness. He is then blessed with a vision of his beloved, i.e., unveiling of the Light of Imam. This is an infinite process which requires ardent practice, humility and absolute submission.
Part 10: Conclusion
One of the fundamental acts in the practise of faith is a complete prostration to our Lord and creator.
The Alid tradition of a thinking and spiritual Islam, an Islam which leads to the development of the human soul to its highest levels, requires that we submit ourselves to He Who is above all else.
In preparation for the Didar of Noor Mowlana Hazar Imam in London, England in 1994, I composed a wish list of 14 prayers. The revised list was presented in Candle posting number 120. The 12th prayer in this list is:
Ya Mowla.., teach us about performing sujdas at physical, spiritual (ruhani) and luminous (noorani) levels...(contributions made by an ismailia scholar)
CHRISTIANITY - 14 postures
Understanding Postures of Prayer
let your posture express the attitudes of your heart
In the Biblical accounts of prayer, many postures are described. Abraham fell upon his face before God. (See Genesis 17:3, 17.) Moses prayed with his hands outstretched. (See Exodus 9:27–29.) King Solomon knelt in prayer. (See I Kings 8:54.) Jesus prayed looking up into heaven. (See Mark 6:41, John 11:41, and 17:1.)
Communication with God does not require a certain physical position, but postures do give expression to the attitudes of our hearts. Here we will look at eight postures of prayer, discuss their symbolism, and see how they relate to the beatitudes Jesus presented in the Sermon on the Mount:
Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you (Matthew 5:3–12).
Lying Prostrate Before God
No position symbolizes humility better than being on our faces before God. This position of prayer demonstrates the beatitude of being poor in spirit. When Jesus described Himself, He said he was “meek and lowly in heart” (Matthew 11:29.)
A wise way to begin each day is to get on our faces before God and acknowledge our unworthiness, inadequacy, and inability to accomplish His will. We should ask for His mercy, trusting that His strength and goodness will sustain us throughout the day. Lying prostrate before God expresses the following attitudes:
It is an acknowledgement of our total unworthiness.
When God made a covenant with Abraham, Abraham recognized his unworthiness before God and “fell on his face” before the Lord. (See Genesis 17:1–22.)
It is recognition of the need for God’s mercy.
When the leper came to Jesus for healing, he fell on his face and begged for mercy, saying, “Lord, if thou wilt, thou canst make me clean” (Luke 5:12.)
It is a right response to a serious crisis.
Often when the leaders of Israel faced impossible situations and knew that only God could deliver them, they fell on their faces before Him and sought His aid. (See Numbers 20:2–6 and Joshua 7:1–6.)
Kneeling Before God
When we repent of our sins, we appeal to the Lord for His mercy and forgiveness. Kneeling before the Lord is a symbol of the heart attitude we should have to make such a petition. It reflects the beatitude of mourning over sin and expresses the following attitudes:
It acknowledges the Lordship of Jesus Christ.
Kneeling before God provides a visual image of submission to His authority. One day every knee will bow before God, and every tongue will confess that Jesus is Lord to the glory of God. (See Philippians 2:9–11.)
It is a sign of earnest appeal.
King Solomon knelt when he asked God to bless the Temple and the people of God. (See I Kings 8:54.) Elijah knelt in earnest prayer when he asked the Lord to send rain to end Israel’s drought. (See I Kings 18:41–46.)
It is a sign of personal humility.
The psalmist humbled himself before the Lord and encouraged others to do the same: “O come, let us worship and bow down: let us kneel before the Lord our maker”(Psalm 95:6).
Bowing Before the Lord
One who bows before God conveys an attitude of honor, gratitude, and faith, acknowledging that all things come from His hand. When Job suffered great losses, he bowed down on the ground: “Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshiped, and said, Naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: blessed be the name of the Lord” (Job 1:20–21). This position of prayer reflects the beatitude of meekness and expresses the following attitudes:
It is a sign of reverence.
In some cultures, one who wants to express reverence and respect for another will bow before him. The deeper the bow, the greater the respect he shows.
It is an expression of worship.
When God answered the prayer of Abraham’s servant, the man “worshiped the Lord, bowing himself to the earth”(Genesis 24:52).
Standing Before the Lord
To stand before a ruler indicates that you have a legal right to be there. It is only through the righteousness of Jesus Christ that we are able to approach God as His children: “. . . We have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (I John 2:1–2).
This position of prayer reflects the beatitude of hungering and thirsting for righteousness and expresses the following attitudes:
It represents our position in Christ’s righteousness.
“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God”(Romans 5:1–2).
It symbolizes our preparation for battle.
“Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints”(Ephesians 6:13–18).
It shows readiness to serve.
One expression that describes serving another person, especially a sovereign, is to “stand before” that person. Daniel and his companions were to serve the king after a period of preparation, “. . . that at the end thereof they might stand before the king”(Daniel 1:5). Since we have been “made free from sin,” we become “the servants of righteousness” (Romans 6:18).
Sitting Before the Lord
In Scripture, sitting is a position of authority. When the king or rulers of a city sat in their official places, they were in a position to rule and judge and to have their judgments carried out. This prayer position reflects the beatitude of giving and receiving mercy, and it expresses the following attitudes:
It reminds us that all believers are seated with Christ in heaven.
When we recognize our sinful conditions before God, repent of our sins, and believe on Jesus Christ, we are adopted by God. We are seated with Christ at the right hand of the Father. (See Ephesians 1:15–23 and 2:4–7.)
It represents God’s call to forgive offenders.
Jesus told His disciples, “If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14–15). The Apostle Paul wrote, “Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:31–32).
Looking Up to Heaven
Looking a person in the face indicates confidence and honesty. It is indicative of an open, trusting relationship. The Gospels record many instances when Jesus prayed, looking up into heaven. This position of prayer reflects the beatitude of being pure in heart and expresses the following attitudes:
It demonstrates where our help comes from.
Looking up to God in prayer serves as a testimony that we are putting our hope in Him and waiting on Him for help. “I lift up my eyes to the hills. From where does my help come? My help comes from the Lord, who made heaven and earth” (Psalm 121:1–2, ESV).
It displays confident faith.
At the tomb of Lazarus, Jesus prayed with faith and thanksgiving before He raised Lazarus from the dead: “. . . And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou has sent me” (John 11:41–42).
It indicates intimate fellowship with God.
Jesus never sinned. He enjoyed perfect fellowship with His heavenly Father. When He prayed on the night before His crucifixion, “these words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou has given him power over all flesh, that he should give eternal life to as many as thou hast given him” (John 17:1–2.)
Stretching Forth the Arm
The Apostle Paul wrote to Timothy: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and to come unto the knowledge of the truth. . . . I will therefore that men pray every where, lifting up holy hands, without wrath and doubting” (I Timothy 2:1–4,
.In the Scriptures, the outstretched arm was symbolic of seeking God’s mercy and blessing. This position of prayer reflects the beatitude of being a peacemaker and expresses the following attitudes:
It appeals to God’s sovereign power.
Before Pharaoh released the people of Israel from slavery, God sent ten plagues to the nation of Egypt. God thus demonstrated His ownership over all creation. When Pharaoh pleaded with Moses to ask God to stop the hailstorm, “Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the Lord; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the Lord’s” (Exodus 9:29).
When the Israelites fought against the Amalekites in the wilderness, Moses stood on a hill overlooking the battlefield with his arms outstretched, holding the rod of God: “It came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed” (Exodus 17:11).
It reflects God’s redeeming work: salvation.
Recalling God’s provision for past needs renews our faith in present situations. Moses often called the people of Israel to remember the great works God.
Before Israel entered the Promised Land to conquer it, Moses encouraged them not to fear the mighty inhabitants of the land: “Thou shalt not be afraid of them: but shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt; the great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the Lord thy God brought thee out . . .”(Deuteronomy 7:18–19).
It demonstrates worship and petitions God’s blessing.
When King Solomon dedicated the Temple to God, he sought God’s blessing on it. “Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven: and he said, Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart . . . . O Lord my God, . . . hearken unto the cry and to the prayer, which thy servant prayeth before thee today: that thine eyes may be open toward this house night and day, even toward the place of which thou has said, My name shall be there . . .” (I Kings 8:22–23, 28–29).
Leaping for Joy
Rather than being discouraged and defeated by trials and persecution, we are to “rejoice, and be exceeding glad” (Matthew 5:12). This phrase in the Greek indicates the outward action of leaping and skipping, an expression of great inward joy. This position of prayer reflects the beatitude of rejoicing in the midst of persecution and expresses the following attitudes:
It displays absolute confidence in God’s faithfulness.
At sporting events, loyal fans leap for joy when their team wins. The pain and strain of the game are worthwhile in light of victory. In the midst of persecution, we can leap for joy, because we know that God’s triumph over evil will be the final outcome. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (II Corinthians 4:17–18).
It confirms that eternal things are our highest priority.
Personal possessions, reputation, or health may be lost as a result of persecution. However, compared to the eternal rewards we gain through such suffering, these losses are less significant. Paul said, “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us”(Romans 8:18).
Whatever posture you assume, prayer is an important part of your relationship with God. The Apostle Paul challenges us to be faithful in this discipline: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:6–7).
This material is adapted from pages 24–33 of the Anger Resolution Seminar Workbook. Learn about the Anger Resolution Seminar.
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