HOW DO WE PRAY?
by
ISKANDER JADEED
(Translated from Arabic)
THE GOOD WAY - RIKON - SWITZERLAND

CONTENTS
1.	WHAT IS PRAYER?	3
2.	HOW TO PRAY	5
3.	HOW IS PRAYER PERFORMED?	9
4.	HOW SHOULD PRAYER BE OFFERED?	11
5.	WHERE SHALL~WE PRAY?	14
6.	ARE THERE CONDITIONS FOR
ANSWERS TO PRAYER?	17
7.	WHAT IS THE SECRET OF
PREVAILING PRAYER?	20
8.	WHO GUIDES OUR PRAYER?	23
9.	IN WHOSE NAME MUST PRAYER
BE OFFERED?	24
10.	WHO IS OUR ADVOCATE?	26
11.	WHAT ARE THE CONDITIONS OF
ACCEPTABLE PRAYER?	28
12.	HOW MANY OBLIGATORY PRAYER
TIMES MUST BE OBSERVED DAILY
AND WHERE?	30
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1. WHAT IS PRAYER?
One of the great thinkers once said, "Prayer is the highest
and deepest natural manifestation of the soul, and it will
remain so as long as God wills." The natural disposition of
man to pray is evidenced by widespread use among all kinds
of people, no matter what their class, language or religion.
In its diverse forms and patterns as well as subject matter it
is practised at all times and in all places, even among the
most primitive nations.
Some people might become frustrated because they see
no answers or results to their prayers, and yet they do not
forsake prayer, because deep in themselves lies an in-
stinctive tendency to pray.
Perhaps inspired by this fact, Samuel Johnson, when
asked about the evidence which supports prayer, said,
"Prayer does not need proof outside itself because its
proofs are within. It is in the nature and function of man,
like breathing, eating and drinking, and he practises it as
part of his very being."

Ancient history tells us that the Greek world, which was
the cradle of civilization and philosophy, was full of the
spirit of prayer. Zerophar, the philosopher, used to begin
every day of his journeys with a word of prayer. Pericles
used to start every one of his speeches with prayer, and
Homer, the poet, began his famous poem with a word of
prayer. Plato said "Before he begins any work in life, every
intelligent person will seek help from God."
One of the proofs which illustrate that prayer is in-
stinctive in man and not acquired is that no matter how
much man grows and advances in civilization and science,
he never considers himself above the need to pray. On
the contrary, he still finds that prayer is necessary and
beneficial.

2. HOW TO PRAY?
Luke, the writer of the Gospel, tells us that Christ was
praying alone and "When he finished (prayer) one of his
disciples said to him, 'Lord, teach us to pray'." Maybe the
disciples realised there was a connection between the
wonderful life of their Master and prayer, so they came to
him asking him to teach them to pray. They could not
have done better than go to the Master. Jesus was an
experienced and successful teacher, and the successful
teacher is the one who teaches from his experiences. He did
not exhort them in what to do to reach their goal, but
showed them by example how to do so.
So by this method, which was full of experience, he
gave them a living pattern of prayer which contained
concise sentences suitable for expression before the throne
of Grace.
This pattern, simple in wording but deep in meaning is
called "The Lord's Prayer" in reference to the Lord who
taught it. It consists of the following:

a) Introduction
"Our Father in Heaven".
This exclamation places us in the position of the wonder-
ful relationship which the Lord Jesus came to establish
between us and the Father. It contains the secret of
redemption which is that Christ saves us from the curse so
that we become children of God. It contains also the secret
of regeneration, which is that the Holy Spirit by the new
birth gives us new life. There is in it also the secret of faith.
We understand from this introduction that prayer is the
fellowship of personal love between the one who prays
and the Lord God. The basis of its power and growth is the
knowledge of the Fatherhood of God revealed by the Holy
Spirit. So we must meditate long and profoundly upon
these words "Our Father in Heaven," until the Holy
Spirit makes them spirit and truth filling our hearts.
Then we speak to God in this way as from "inside the
curtain," in the sanctuary of secret power, where prayer can
avail much.
b) Three requests concerning God.
"Hallowed be your name, your kingdom come, your will
be done."
The aim of the first request is that mankind should
sanctify the name of the Father in their hearts, their
thoughts, and with their tongues. The second request is a
natural result of the first. When the name of God is
sanctified in hearts, thoughts and by words, his authority is
spread abroad. The third request means the complete
surrender of man to God. The will of God is carried out in

heaven and Christ teaches us to pray, that God's will be
carried out on earth, as it is in heaven, in the spirit of
worship and complete obedience. The will of God is the
glory of heaven and its performance heaven's delight.
When this Will is carried out the Kingdom of God comes to
the heart.
c) Three requests concerning man.
The first deals with the needs of the body: "Give us today
our daily bread." Its purpose is to give to the body that
which is necessary for life, in order to make it possible for
man to carry out his spiritual duties.
The second request concerns forgiveness: "Forgive us
our debts." For even as bread is the first necessity of the
body, so the first necessity of the soul is forgiveness. For
truly, though we are children we are also sinners, and our
right to come to the Father is based on the blood of Christ
which obtained forgiveness for us.
The third request, "Lead us not into temptation, but
deliver us from the evil one," deals with sin and its
deceptions which draw us into temptation. This request
carries its own special obligation, because the one who
utters these words must flee from temptation.
d) Conclusion
This contains the reason for the whole prayer. We offer
it to God because He is King, that is, he has the power and
complete authority over the world and he has power to
answer these petitions. Glory is his and we ask these things
for his glory.

After explaining the pattern for prayer Christ
exhorted people to bring their requests to God. He said
"Ask and it will be given to you; seek and you will find;
knock and the door will be opened to you" (Matthew 7:7).
He followed the exhortation with the definite assurance
that whoever asks will receive, and he who seeks will find. It
is as if the Lord wanted to impress upon our minds the fact
that prayer has an unchangeable law; namely that whoever
asks receives.
If one asks and does not receive it means something is
hindering his prayers. This may be lack of assurance
that God is near those who call upon him. It might be a
state of doubt in the mind of the one who prays, since he
who doubts cannot possibly receive anything from God.
There may be the hindrance of sin which the one who
prays has not confessed to God, for sin veils the face of God
from man.
Prayer may fail when the one who prays asks for wrong
things, as James said "When you ask, you do not receive,
because you ask with wrong motives." It also may fail
because it is offered as religious duty and not out of love
and longing for God.

3. HOW IS PRAYER PERFORMED?
In his conversation with the Samaritan woman the
Lord Jesus said that the Heavenly Father seeks wor-
shippers and it pleases him when we worship him, on
condition our worship is in spirit and in truth. He said,
"Yet a time is coming and has now come when the true
worshippers will worship the Father in spirit and truth, for
they are the kind of worshippers the Father seeks. God is
spirit, and his worshippers must worship in spirit and in
truth" (John 4:23-24). Christ means here that there must
be agreement between God and those who worship him.
As the eye is fitted to receive light, and as the ear is made to
receive sound, so the worshipper who wants to enjoy
spiritual worship must be adjusted inwardly to receive the
Holy Spirit. Then the Spirit intercedes in him and his
worship is in spirit and truth.
Perhaps Christ wanted to teach us that the requirements
of the New Testament worshippers are quite different from
those of the Jews or Samaritans in the Old Testament.

Worship for the Jew was based on "the letter of the law."
The worship of the Samaritan was subject to many
delusions. Christian worship, however, is in the spirit,
that is, in contrast to Jewish worship and Samaritan
thinking.
Actually the manner of worship which Christ laid down
is logical and free from traditional rites which accompa-
nied the Old Testament worship. In other words true
Christians worship God, not according to the rites of
Mosaic Law, but according to spiritual precepts which
place less importance on bodily practises. It is full of divine
power and activity.
Surely, nothing encourages worship more than this
verse, "For they are the kind of worshippers the Father
seeks." For if the spirit seeks to meet its God, from whom it
came, God also, who sent the spirit, seeks to meet it in
worship.

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4. HOW SHOULD PRAYER BE OFFERED?
Jesus, after he had given his disciples a living pattern for
prayer, gave them another lesson to teach them that prayer
should be offered out of a real thirst and desire for God.
He illustrated this by means of a parable known as the
parable of the "importune friend." He said, "Suppose one
of you has a friend, and he goes to him at midnight and
says, 'Friend, lend me three loaves of bread, because a
friend of mine on a journey has come to me, and I have
nothing to set before him.' Then the one inside answers,
'Don't bother me. The door is already locked, and my
children are with me in bed. I can't get up and give you
anything.' I tell you, though he will not get up and give him
the bread because he is his friend, yet because of the man's
persistence he will get up and give him as much as he
needs" (Luke 11:5-8). In another parable he taught that
men ought always to pray and not to faint. He said, "In a
certain town there was a judge who neither feared God nor
cared about men. And there was a widow in that town who
kept coming to him with the plea, 'Grant me justice
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against my adversary.' For some time he refused, but
finally he said to himself, 'Even though I don't fear God or
care about men, yet because this widow keeps bothering
me, I will see that she gets justice, so that she won't
eventually wear me out with her coming!' And the Lord
said, 'Listen to what the unjust judge says. And will not
God bring about justice for his chosen ones, who cry out to
him day and night? Will he keep putting them off? I tell
you, he will see that they get justice, and quickly.'"
We learn from these two parables that there is a great
difference between mere repetition of words in prayer and
importunity. The prophet Isaiah said, "You who call on
the Lord, give yourselves no rest, and give him no rest till
he establishes Jerusalem and makes her the praise of the
earth" (Isaiah 62:6-7).
Jesus, in both parables, praises importunity and firm-
ness of purpose, as if he wants to impress his word on our
minds: "He who asks receives, and he who seeks finds, and
he who knocks it will be opened to him."
The parable of the "importunate friend" teaches us
important lessons of the faith which works by love. The
man went at midnight to ask bread for another. Pleading
for another is a very admirable act because it stimulates in
us the power of faith and urges us to effective prayer.
The prayer of intercession for others is the best mode of
prayer for it invokes the name of the living Christ to do his
work at the throne of God.
In the parable of the importunate widow, Christ teaches
us that perseverance in prayer is among the things which
God demands of us, and God cannot ignore the petitions
of his own. If the importunity of the widow overcame the
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unwillingness of the judge, how much more effective will
be the prayers of God's elect to their heavenly Father,
whose mercy is great.
We learn also that the purposes of God might move
slowly, but God has an appointed time, according to his
wisdom, in which to answer. He might delay his answers to
prayer because he wishes to rouse in us expectancy and
strengthen hope.

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5. WHERE SHALL WE PRAY?
The Gospel teaches us that Christ's coming freed
worship from traditions which restricted it to special
places where people were obliged to come at appointed
times. Christ said to the Samaritan woman, "Woman,
believe me, a time is coming when you will worship the
Father neither on this mountain, nor in Jerusalem"
(John 4:21). He told this woman, who had asked him
where they should worship, that it was neither on Mount
Nablus nor on Mount Jerusalem. He desired to make her
understand that God fills all of space so that we can
worship him wherever we are.
Christ stressed the importance of individual prayer in
private. He said, "But when you pray, go into your room,
close the door and pray to your Father, who is unseen.
Then your Father, who sees what is done in secret, will
reward you" (Matthew 6:6).
The purpose of this privacy is to provide the suppliant
with a quiet place where he can be alone with his Heavenly
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Father. Surely when we meditate on the subject of prayer,
in the light of the Sermon on the Mount, we see that the
Lord Jesus pictured the private place of prayer as filled
with the Light of God the Father. We note that he repeated
the name "Father" three times, for he said "Pray to your
Father", "Your Father will reward you" and "Your Father
knows what you need."
A private place is the place of quiet and calm where the
believer enjoys meeting his Heavenly Father. The light
which shines there, is a life-giving light and the inspiring
atmosphere, which fills it, is the breath of the Holy Spirit,
who pours God's love into our hearts. The Lord Jesus
taught "Go into your room, shut the door and pray," as if
by this precaution he desired the suppliant to pray in
secret and not be like the hypocrites who loved to stand
and pray in the synagogues and at the street corners to be
seen by men (Matthew 6:5). They desired to have the praise
of men rather than that of God, but the divine Teacher said
"Shut the door." Shut it to keep out the world and find
seclusion with the Father who awaits your coming with
longing.
A philosopher has said, "When you shut your door and
are alone in your room, do not say to yourself'I am alone'
but remember that God is there."
The Lord's teaching "Enter into your room and shut the
door" does not mean that being alone with God is only
possible behind a shut door. It means, rather, that the one
who prays should look for some secluded and quiet place
in which to worship, possibly a field as Jacob did, or
beneath a fig tree as Nathaniel, or on the roof-top as Peter,
or on the mountain as Jesus so often did.
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"Pray to your Father, who is unseen," said Jesus, the
Teacher of prayer. He wants us to understand that God is
not seen by the physical eye, but by the eye of faith. His
light shines in the heart of every worshipper who, detached
from the world, surrenders to the leadership of the Spirit of
Christ who brings him into the very presence of God.
The secret, the shut door, and detachment from things
around us, are only a means to prepare a quiet and holy
sanctuary where we can meditate deeply on the perfection
of God and his love which takes the role of Fatherhood.

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6. ARE THERE CONDITIONS FOR
ANSWERS TO PRAYER?
The Lord Jesus said, "If you remain in me and my words
remain in you, ask whatever you wish, and it will be given
you" (John 15:7). The Apostle John said, "Dear friends, if
our hearts do not condemn us, we have confidence before
God and receive from him anything we ask, because we
obey his commands and do what pleases him. And this is
his command to "believe in the name of his Son, Jesus
Christ, and to love one another as he commanded us" (I
John 3:21-23).
In the world the power and influence of any mediator
depends on his personality and his relationship with the
person with whom he is mediating. So it is with God where
the answer to prayer depends on the Person of Jesus
Christ, who is the only Mediator and whose condition for
mediating on our behalf is that we "remain in him and his
word remains in us."
The Lord Jesus explained this "remain" in the parable
of the vine, where he says, "I am the true vine and my
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Father is the gardener. He cuts off every branch in me that
bears no fruit, while every branch that does bear fruit he
trims clean so that it will be even more fruitful. You are
already clean because of the word I have spoken to you.
Remain in me, and I will remain in you. No branch can
bear fruit by itself; it must remain in the vine. Neither can
you bear fruit unless you remain in me. I am the vine; you
are the branches. If a man remains in me and I in him, he
will bear much fruit; apart from me you can do nothing"
(John 15:1-5).
True believers are branches in Christ, who is the true
vine, and for them it is possible to have prayer answered.
Indeed, it is expected of the believer that he should remain
in Christ, keep his commandments, and walk in perfect
obedience in heart and life. Then he can pray in right-
eousness and the Lord will grant his supplications.
Some wonder why they fail to have this blessed life, the
life of the branch remaining in the vine. They should
consider the important words in the parable of the vine,
where the Lord Jesus says, "I AM the true vine and my
Father is the gardener... you are the branches." This
means that we have the Glorious Son, in the fullness of his
divinity, and the Father who watches over us as branches,
observing the growth of each branch. If we neglect to
remain connected to the vine, our divine growth will be
hindered, thus limiting our fruitfulness. The Gardener will
surely take his pruning knife to cleanse us.
The Bible gives us examples of the power of prayer in
the lives of Abraham, Moses and Elijah and mentions the
fruitfulness of their lives. When we consider their lives we
find that before they obtained these privileges and bles-
18

sings they accepted the Lord's discipline with joy and
obeyed his commands by separating from the world,
which is Satan's realm.
So, my friend, if you desire to receive the privilege of
being a man of prayer, submit to the divine Gardener when
he applies the pruning knife to your life. Do not be afraid
of anything, for the "knife" is the Word of God, as Christ
says, "You are already made clean by the word which I
have spoken to you" and according to Christ's prayer of
intercession which says "Sanctify them by the truth; Your
word is truth."

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7. WHAT IS THE SECRET OF PREVAILING
PRAYER?
"Have faith in God," Jesus answered, "I tell you the
truth, if anyone says to this mountain, 'Go, throw yourself
into the sea,' and does not doubt in his heart but believes
that what he says will happen, it will be done for him.
Therefore, I tell you, whatever you ask for in prayer,
believe that you have received it, and it will be yours"
(Mark 11:23-24). These are wonderful words assuring us
that faith is the secret of prevailing prayer, which moves
the heart of God. The Lord gives us two basic elements
essential for prayer:
a) The desire of the heart
The prophet Jeremiah said "You will seek me and find
me when you seek me with all your heart" (Jeremiah
29:12). The heart's desire is the spirit of prayer and if the
desire is weak the prayer is bound to be weak also. A
believer may have true desires for spiritual blessings, but
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still has worldly desires which take the first place. Such a
person cannot expect power in his prayer, because he is not
abiding by the command of the Lord which says, "But seek
first his kingdom and his righteousness, and all these
things will be given to you as well" (Matthew 6:33).
b) Faith
"Whatever you ask for in prayer, believe that you have
received it." By faith we know God, by faith we receive the
Lord Jesus, by faith we live the victorious life. Likewise
by faith we have the life of prayer and the power of prayer.
We need to learn afresh what faith is and begin to live by
faith, and pray in faith.
"Have faith in God," said the Lord when he spoke
about the faith which moves mountains, and which he
gives to his disciples of every age. By this faith the early
Christians did miraculous works, healed the sick, and cast
out demons. These works are in fact moving of mountains.
If we long for the life of prayer and intercession, where
there is joy and power and blessing, we must learn anew
what faith is, for faith deals with God and takes him at
his word.
Faith accepts an answer from God before actually seeing
it. Faith sees the invisible. This seems strange, but it is at
the heart of prayer. The blessing of heaven, God's answer
to prayer, is spiritually understood before being seen
by the eye. Faith does this, and the soul which seeks God
and his answer, will be given the assurance that the things
it has asked for will be given, according to Christ's words,
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"Ask and it will be given, seek and you will find, knock and
the door will be opened to you."
Christ said, "Whatever you ask for in prayer, believe
that you have received it, and it will be yours." This is a
word of assurance to the one who prays, that the Heavenly
Father hears the prayers of faith and gives the answer.
Begin in faith, my friend, even if it is weak. Begin the new
life of prayer and you will be assured that you have
obtained grace in Christ. This grace will lead you, step by
step, to be faithful in prayer. Expect the Holy Spirit to
work within your heart. It is God who said, "Before they
call I will answer; and while they are still speaking I will
hear" (Isaiah 65:24). He will do as he has said.

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8. WHO GUIDES OUR PRAYER?
We read in Romans 8:26, "In the same way, the Spirit
helps us in our weakness. We do not know what we ought
to pray, but the Spirit himself intercedes for us with groans
that words cannot express." And in Ephesians 6:18 we
read, "And pray in the Spirit on all occasions with all kinds
of prayers and requests. With this in mind, be alert and
always keep on praying for all the saints."
The Holy Spirit is the Spirit of prayer, the Spirit of grace
and supplication which is poured into the believer's heart.
The Bible says, "He intercedes for the saints according to
the will of God in Spirit and in Truth."
Prayer in its essence is the expression of the Holy Spirit
in us. Wait on him, trust him and believe in him.
Disappointment and failure in prayer comes from lack of
submission to the guidance of the Spirit. Right and
prevailing prayer depends on the extent to which we are
filled by the Holy Spirit.
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9. IN WHOSE NAME MUST PRAYER
BE OFFERED?
Jesus said, "And I will do whatever you ask in my name,
so that the Son may bring glory to the Father. You may ask
me for anything in my name, and I will do it" (John
14:13-14). Jesus desires us to trust absolutely in the power
of his name, to which all must bend the knee, and in Him
all prayer is answered.
There is a truth we must understand, that prayer in the
name of Christ does not mean uttering his name at the
beginning and at the end of prayer. It means the believer
should pray in the Spirit of Christ and through his merit
and Person.
The words, "If you ask anything in my name I will do it,"
mean that if we pray to the Father, Christ will answer in his
name and authority. Believers pray in Christ's name and
he works in the Father's name.
In fact when a person believes, he thinks first of the
worthiness of Christ and his intercession which is the
basis of our faith. However, when he grows in grace and
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knowledge of Christ, he enters into a deep union with him.
The result is that he learns prayer in the name of Christ
which is prayer in the Spirit of Christ. In other words,
union with Christ gives us fellowship in his nature and then
there is in us the power of his prayer.
He said, "If you remain in me and my words remain in
you, ask whatever you wish and it will be given unto you."
This means the believer, in whose heart Christ lives, can
enjoy all power inherent in Christ's name. This is not
surprising for Jesus taught us that prayer, and especially
prayer in his name, is to pray as he did, and to pray in
union with him.

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10. WHO IS OUR ADVOCATE?
Christ taught us how to pray and through his divine
words we know the meaning of prayer in his name. There
remains only for us to know Christ in his power as an
advocate and intercessor.
He ended his farewell message to his disciples with a
prayer of intercession, with which he sealed all his past
works. Then he interceded for his own, saying, "I pray for
them... keep them in Thy Name... Sanctify them in the
Truth."
No doubt this prayer is a sample of his intercession in
heaven. Inspired by this truth the apostle Paul said,
"Therefore he is able to save completely those who come to
God through him, because he always lives to intercede for
them" (Hebrews 7:25).
We understand from this verse that he still continues his
work of salvation in heaven, as he did on earth, in
continual fellowship with the Father, and in direct inter-
cession before him. Every work of grace in Christ is always
26

preceded by his intercession and every blessing descen-
ding on us from above carries the divine imprint which
comes through the intercession and advocacy of Christ.
Without doubt the advocacy of Christ is the fruit of the
atonement and its glory. When he gave himself to ransom
humanity, he had one goal: the glory of God in their
salvation. By his intercession, this goal is realised, for God
is glorified in the salvation of the most evil sinner, whose
life becomes a living praise to God's glory.

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11. WHAT ARE THE CONDITIONS OF
ACCEPTABLE PRAYER?
There are certain conditions for prayer to be acceptable,
or there would be no value in it. Most important of these
conditions are the following:
a)	Prayer must come from the heart. The Lord, who
searches the hearts, is in no need for words or outward
appearances. Prayer which is not from the heart does not
please God, and he does not accept it.
b)	It must be reverent, and in keeping with his un-
bounded  greatness  and  holiness,  his  knowledge and
power. Since his divine will is the basic element in every
true religion — even as it is among all those who know
God and glorifiy his holy name and worship him with the
reverence of the angels in heaven — we must not come to
him with words lacking in reverence.
c)	It must be in humility, seeing we are unworthy
because of our depravity and uncleanliness in God's sight.
We must therefore follow the example of Isaiah the
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prophet who said, "Woe unto me, for I am undone. I am a
man of unclean lips."
d)	It must be in a spirit of complete surrender to God.
Whoever surrenders himself to God, and whatever his
request may be, let him say, "Lord, not my will but Thine."
If a child knows he must commit his affairs to his earthly
father, how much more must we submit our wills to our
Heavenly Father, who alone knows what is good for us?
e)	It must be in faith, because only the prayer of faith is
effective before God. A doubter cannot receive anything
from God. The suppliant has to believe that:
I) God exists.
II) God is able to hear and answer prayer.
III)	God loves to answer.
IV)	God will surely answer if our prayer is according
to his will and for our own good.

f)	The suppliant must seek the glory of God, and not his
own. Nor must he seek personal ambitions, resulting from
greed.
g)	Prayer must be in the name of Christ, who is
proclaimed by the Holy Scripture to be the one and only
mediator and advocate of man.
h) Prayer must be in accord with God's purpose and
claims.

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12. HOW MANY OBLIGATORY PRAYER
TIMES MUST BE OBSERVED
DAILY AND WHERE?
In the Jewish Talmud it is forbidden for a person to
pray more than three times a day, as God is weary of
prayer every hour. But Christ, who came from God,
taught, "Men ought always to pray, and not to faint"
(Luke 18:1). Of course he did not mean that we are to pray
for twenty-four hours a day on our knees, but that we
should never tire of prayer.
As for the number of times for prayer, the Bible does not
specify and limit it but we have many examples of men of
prayer. Daniel, the prophet, used to pray in the morning,
at noon and in the evening. David said, "Seven times a day
I praise you for your righteous laws" (Psalm 119:164).
The Gospel tells us that the Lord Jesus used to rise very
early in the morning and go to some lonely place to pray
(Mark 1:35). When we consider the lives of men of prayer
outside the Bible, we note that most found the early hours
of the morning, that is before the day's work, the best time
for prayer. No doubt the early morning is the best time for
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spiritual meditation. At that time our spirits are active and
alert. It is best always to give the Lord the first fruits of
our time.
A saint once said, "Morning is the door of the day. It is
good to guard it by prayer." Another said, "Morning is
one of the cords which binds our daily activities, so it is
good to bind it well with prayer."
The religion of the Gospel does not limit prayer to
special times, but leaves it to the desires of the heart. He
whose heart is joined to the Lord, prays and is not weary of
doing so. His prayer may not be one of words to praise the
Lord, but it can still be an activity which glorifies God.
Prayer, as understood from God's word is a state rather
than a form. It is the Spirit more than words, and a
fellowship with God in love, more than a religious duty.
It is true Christ gave his disciples a living pattern of
prayer but it is not a mould into which prayer can be poured
and become rigid. He intended it to be a starting point for
prayer to germinate and spread. When he gave them this
pattern he said, "Pray then, like this" which is to say, in the
Spirit.

31

QUIZ:
HOW DO WE PRAY?
Dear Friend, After reading this booklet answer the
following questions carefully. If 9 of your answers are right
we will send you another booklet out of the series,
"Comparisons between the Gospel and the Koran." When
you have finished 9 of the booklets we will send you a
certificate entitled, "Knowledge in the Bible Compared
with the Koran."
Questions:
1.	Is prayer a natural tendency in a person or is it usually
done for the purpose of gain?
2.	What is prayer and what does it mean?
3.	How should our inward attitude be before God when
we pray?
4.	How often must we pray?
5.	Where should we pray?
6.	What are the conditions for acceptable prayer?
7.	What is the secret of effective prayer?
8.	What can the reason be for unanswered prayer?
9.	What does it mean to pray in the Name of Christ?

10.	What is the service of Christ in heaven?
11.	What must a worshipper believe when he prays?
12.	How can we overcome laziness in our prayers?
Please don't forget to write your full name and address at
the end of your test. DO NOT write other remarks on your
test paper, but on a separate sheet. We are waiting for your
answer.
THE GOOD WAY   P.O.BOX 66
CH - 8486 RIKON (SUISSE)

THE GOOD WAY
CH-8486 RIKON/P.O.BOX 66
SWITZERLAND
COMPARISONS BETWEEN
THE GOSPEL AND THE QURAN

Key for languages:    A = Arabic/E = English/F = French
U = Urdu/M = Malayalam/B = Bengali
I = Indonesian
A.) GOD, CHRIST AND TRINITY

GOD IS ONE —
IN THE HOLY TRINITY	B. Zachariah	82	3,—	A/E
M/B	
DID GOD APPEAR IN
THE FLESH?	I. Jadeed	48	2,—	A/E/M	
THE PERSON OF CHRIST
IN THE GOSPEL AND
THE QURAN	I. Jadeed	72	3,—	A/E
U/M/I	
GOD AND CHRIST	I. Jadeed	48	2,—	A/E	
WHAT DO YOU THINK
ABOUT CHRIST?	Abd al Masih	24	1,—	M/B
A/E	
HOW CAN WE KNOW THE
TRUTH OF THE GOSPEL?	I. Jadeed	24	1,—	A	
B.) SALVATION					
SIN AND ATONEMENT IN
ISLAM AND CHRISTIANITY	I. Jadeed	48	2,—	A/E
U/M	
HOW CAN YOU BE SAVED,
OMAN?
(Part 2 of Mizaan ul Haqq)	C. G. Pfander	136	4,—	A/E/M