Book of Healing - Spiritual Healing - Acceptable Prayers
Acceptable Prayers
Tags: Prayers, Allahumma, Rabbana, La ilaha, Allah, Qul, Sallu `alayhi, Salawat, Hasbuna'llahu wa-ni`ma'l-wakil
1. When discussing spiritual healing and subjects such as dream and treasures, an intelligent person will definitely ask: Is there any short and easy way, in the light of which, every mu'min can recognise the special and acceptable prayers of the Qur'an, and by the grace and blessings of those blessed and acceptable words (kalimat), the hearts of the people of faith may turn completely towards God, calamities repulsed and difficulties made easy?
2. The answer to this appropriate question is that there are two ways: One is extremely difficult and the other is easy. The one which is difficult is related to spirituality and the recognition of one's self, which we do not discuss here. For, first we should discuss the one which is easy. Thus, the easy way of the recognition of the special and acceptable prayers of the Qur'an is as follows:
3. Praise and glorification of God (Hamd-u thana'): Wherever in the Qur'an a surah or a verse starts with the praise (Hamd), glorification (thana'), tasbih (to say subhana'llah) and tahlil (to say la ilaha illa'llah) of God, the Great, the Exalted, there, one of the many aspects of knowledge and wisdom is related to special prayer, as in the beginning of the Suratu'l-Fatihah.
4. Allahumma (O Allah!): Some acceptable prayers start with the holy name of "Allahumma", just as Hazrat `Isa started his prayer with it in the Divine court, for the sending down of the ma'idah (dining table) when his disciples asked him (5:114).
5. Rabbana/Rabbi (our Lord/my Lord): Though the words Rabbana/Rabbi are also frequently mentioned in a descriptive way in the holy Qur'an, yet wherever they are mentioned in a vocative way, there are certainly special and acceptable prayers, as in the end of the Suratu'l-Baqarah (2:286): "Rabbana la tu'akhidhna ... (Our Lord! do not punish us ...)" and in the beginning of many such verses in which it is used in a vocative way.
6. Allah: The word "Allah" is the substitute of the substantive name. Thus when this great name is mentioned with special glorification and description, then that noble verse becomes a special prayer, as in the beginning of Ayatu'l-Kursi (2:255): "Allahu la ilaha illa huw... (Allah, there is no god but He ...)"
7. La ilaha: Those blessed words (kalimat) whose foundation is based on the oneness of God, may He be exalted, are also very effective prayers and special adhkar (pl. of dhikr), such as the prayer of Hazrat Yunus (a.s.): "La ilaha illa anta subhanaka inni kuntu mina'z-zalimin (There is no God but You, Glory be to You! I am among the wrong-doers" (21:87).
8. Qul (Say!): Four Quls (Suratu'l-Kafirun, Suratu'l-Ikhlas, Suratu'l-Falaq and Suratu'n-Nas) and also those sacred verses which start with the word "Qul" are among the agreeable and acceptable prayers to God, the Exalted. For Qul has two meanings: to tell the people and to say or recite as a prayer, as commanded in verse (20:114): "Wa qul Rabbi zidni `ilma (Say! O my Lord! Increase me in knowledge"). Another example is in verse (6:91): "Quli'llahu thumma dharhum (Say: "Allah" then leave them)". Medical exegesis: When the adversaries start to torment you in the form of disturbing thoughts, then recite "Allah, Allah" in your heart of hearts, so that you may be able to go ahead leaving them behind (i.e. the disturbing thoughts caused by them).
9. Sallu `alayhi: "Indeed, God and His angels send Salawat upon the Prophet. O you who believe! You also send Salawat upon him and salute him as aught to be saluted." (33:56). This Divine command shows the very great importance of Salawat, that in God's Godhead, according to the exigency of wisdom, it is so important that it is sent by Himself and His angels. The Salawat, namely, Allahumma Salli 'ala Muhammadin wa ali Muhammad, alludes that a mu'min's recitation of Salawat, being merged with heavenly recitation, can show a great miracle.
10. Prayers of the Prophets: Just as the Prophets are the chosen servants of God, so are all their prayers, which are mentioned in the Qur'an, selected and acceptable. Thus the blessed prayer of Hazrat Adam has two aspects: One is exoteric (7:23) and the other spiritual (2:37). According to the spiritual aspect, the sacred and pure words which were taught to him were the Perfect Words (kalimat-i tammat) and the Supreme Names (asma'-yi `izam). Although the Supreme Name is one, yet under it or in its treasure there are many beautiful names. Thus Hazrat Adam was given the knowledge of all the Supreme Names of God and the Perfect Words. It must be remembered that the original meaning of tawbah is to return, and this has many stages. The last one is the place of azal. Thus the tawbah of Adam (a.s.) means that he reached the observation of the secrets of azal through this knowledge. This is the real meaning of Allah's attributive name "Tawwab" (2:37).
11. An amazing prayer: A wisdom-filled prayer of Hazrat Nuh (a.s.): "And Nuh said: My Lord! Leave not one of the disbelievers in the land. If You should leave them, they will mislead Your servants and will beget none save lewd ingrates." (71:26-27). Question: What kind of prayer is this? Is it a temporary prayer or a permanent one? If we suppose that all the disbelievers perished in the deluge, the question arises: How did they come into existence in the land which Hazrat Nuh (a.s.) prayed should be cleansed from the dirt of disbelievers? There is no other answer except that it is related to the land (spirituality) of the personal world of Hazrat Nuh (a.s.) in which the disbelievers were destroyed forever.
12. Command and Allusion: Here it should be known that in some verses it is clearly commanded to worship, praise and glorify God, while in some other verses, it is only alluded to. For instance, in verse (33:42), one is clearly commanded to do the tasbih of subhana'llah, but its paramount importance is mentioned in the allusions of those blessed verses, which indicate that tasbih is done by everything. There are many such verses. This shows that tashib is the means of the real survival of everything, without which it ceases to exist. The same paramount importance of Salat and sujud (24:41; 16:49), is applicable to the subsistence of the universe and the existents.
13. Prayers of Mu'mins: For example: "Hasbuna'llahu wa-ni`ma'l-wakil (Allah is sufficient for us, and what an excellent advocate He is!)." By this blessed prayer, false fear vanishes and the heart attains satisfaction and peace.
14. The Openings and the Endings: The openings and the endings of the surahs are full of wisdom-filled marvels and miracles and in some of them there are special prayers too. For instance, in the beginning of al-Hamidat (i.e. the surahs starting with al-Hamd) and the masabbahut (i.e. the surahs starting with sabbaha) there are prayers, because as mentioned earlier, a surah or verse in which Hamd and tasbbi are mentioned, takes the form of a prayer. This is about the special prayers, words (kalimat) or tasbihat in the beginnings of the surahs. Now regarding the endings, just as a tree is the essence or seed in the beginning, a tree in the middle and again the essence or seed in the end, similarly, not only the Qur'an, but every surah as well, is its gist and essence in its beginning and ending. By this example, try to understand the importance and significance of the ending of every surah.
15. See at the end of Suratu'r-Rahman: "Tabaraka'smu rabbika dhi'l-jalali wa'l-ikram (Blessed be the name of your Sustainer, the Lord of majesty and benevolence)". That is the Supreme Name of God, which is alluded to in al-Hayy al-Qayyum, and in the illumination of its light one knows all the beautiful names (al-asma'u'l-Husna) for certain. It is the fountainhead of the favours and blessings related to intellect, ma`rifat, knowledge and soul. Thus all those great favours which are mentioned in the Suratu'r-Rahman are the blessings of this Supreme Name. Thus he who recognises the Supreme Name of God, becomes enriched with heavenly blessings forever, his good prayers will be accepted, all his religious wishes will be granted and he will be safe and secure from every spiritual disease.
16. To have more knowledge of this subject, you should also see the Kitabu't-Tibb in the collections of hadith and the books of jurisprudence, and perform every acceptable prayer with absolute certainty. For the pure word (knowledge and `ibadat) ascends towards the exalted court of God, the Great, the Exalted, and the good deed elevates it (35:10), so that it may be annihilated in "kun fa-yakun (Be! and it is)" and the Hand of God may perform some miracle. Thus a special and acceptable prayer, by the command of the Lord of the Throne (God), can accomplish many useful meritorious deeds.
3 Jumada I, 1409
14th December, 1988.
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