The Qur’an, after teaching us how to converse with Him, Glory be to Him, and with what means we converse with Him, so the rational and learned scholar with God, when he enters into prayer, is not to converse with Him except by reciting the mother of the Qur’an. This was the authentic hadith on the authority of the Messenger of God, may God bless him and grant him peace, which he narrated on the authority of his Lord Almighty, explaining whatever he could. The Qur’an, and if a general matter comes from the Lawgiver, and then the Lawgiver mentions a specific aspect of what constitutes an explanation for that generality, it is the duty of literary scholars not to go beyond, in interpreting that generality, what its speaker, who is God Almighty, interpreted it with, and to stop with him and the law of communing with divine words when standing in prayer in particular. Without any other condition, because of the attribute of Qayyumiyah, in that the servant stands in prayer, and God is r

Know that the praying person was not second, as we stated in the derivation, and that his being second is not a real matter, but rather that was in addition to the testimony of monotheism in faith, so that is the duality of faith, that is, his appearance in two places, the place of testimony and the place of prayer, just as we make a third of it with zakat, and whatever is in excess. That is why God mentioned the increase in faith, saying, “So it increased their faith, and it is one essence, and the abundance is only in its appearance in the place, like one who shows the numbers that are many, and in himself he does not multiply. Do you not see him? If a rank is emptied of him, there is no judgment or eye left for that rank. And in the meaning of this, God says about the one who said We believe in part and disbelieve in part... Those are the truly disbelievers, so He denied them all faith, as He denied it from