God Almighty’s saying, “Glorify the name of your Lord, the Most High.” The Messenger of God, may God’s prayers and peace be upon him, said, “Put it in your prostration.

So God’s command was linked to them by His saying, “Glorify God,” so he commanded, and the Messenger of God, may God’s prayers and peace be upon him, commanded us regarding its place in prayer. He said, “Remove the greatness of your Lord from Submission, for submission is only to God, not to God, for it is impossible for the attribute of submission to be attached to it and adding it to the name Lord because it calls for the one who is desired, and it is one of the three mothers, and it is a name that has a frequent role and appearance in the Qur’an more than the rest of the names, for the mother names in the Qur’an are three: God, the Most Merciful, and the Lord, and then this name. When glorification was attached to it, it was not attached to it at all in terms of what he deserved for himself, but rather i

It is the fate of the knower to glorify Him with the tongue of every one who glorifies Him and to look at the greatness of God and its transcendence beyond the standing of submission to it and His transcendence of prostration. In his prostration, the servant seeks the origin of the creation of his temple, which is water and dirt, and by his standing he seeks the origin of his spirit, for God says, “In them and you are the highest,” and the state of bowing became an intermediate isthmus between standing. Prostration is in the status of the beneficial existence of the possible, and there is a barzakh between the necessary existence for itself and the possible for itself. The possible is non-existence for itself, for non-existence is not benefited, for there is no one to benefit from it. And the necessary existence is its existence for itself. A case of barzakh appeared, which is the presence of the servant in the position of bowing, so it is not said about this benefited existence t

They differed regarding supplication in bowing after agreeing on the permissibility of praising God in it and its obligation in the doctrine of those who see it as a condition for the validity of prayer. Some of them disliked supplication while bowing, and some of them permitted it, and I say so. They differed regarding supplication during prayer, and some of them said that it is not permissible to supplicate during prayer. Without words other than the Qur’an, and some of them permitted that.

So I say that since prayer means supplication, it is correct for supplication to be one of its parts, and it is in the sense of calling the whole by the name of the part. As for those who dislike supplication in bowing, the isthmus state has two aspects: one to the truth and one to the creation. So whoever sees it in bowing is the face seeking the truth, he hates it. Supplication while bowing, but he did not forbid it, because the attribute of Qayyumiya may be characterized by the universe. God Almighty said: Men are the guardians of women, and whoever favors the aspect that seeks character from bowing, he said it is permissible to supplicate while bowing, and with it came the Sunnah, and it is the doctrine of Al-Bukhari, may God have mercy on him. Likewise, whoever favors that supplication in prayer should not be made using words other than the words of the Qur’an. He considered that God Almighty has prescribed supplications in the Qur’an, so turning from them to expressions that

So I say that since the tashahhud for the truth means summoning, it is done by the witnesses, which is presence, and a person is commanded to be present in his prayer, so it is necessary to perform the tashahhud, which is the first and most appropriate, and since the witness is addressed with knowledge of what he bears witness to, unlike the ruler, neither attendance nor summoning is valid without