The hidden descriptions of humanity, such as rejoicing in them, laughing at them, and rejoicing at their coming to him, wanting to speak to him in his house, O my servant, O my servant, if you stray from Me, I will call you to me immediately, and it is a sign of entering the time of prayer by saying, and it is a sign of the call to prayer, O my servant, even if you disobey me. I concealed you by concealing you from the eyes of the One whom I have entrusted to establish my limits regarding you and those like you, so I did not hold you accountable and I loved you with blessings, and I dragged over your sin the tail of generosity, so its traces were wiped away by my generosity, and I invited you to me by coming upon My blessings. If you return to your Qiblah as it was of you, whoever does that to you despite his need for you and your poverty to him, then this is It is a right in the same position as bowing on the part of a servant. If the praying person missed realizing the tr

For this reason, the servant was commanded to be steadfast in bowing, in order to thus counteract the descent of the truth to him, such as what we mentioned, regarding the fact that He, Glory be to Him, prays over us and descends us in His prayers over us into three levels. The first level is that He makes us in His prayers over us like the footsteps on which we pray, and the second is that He bestows upon us our prayers at the funeral, and the third is like the prayer upon us. The Prophet, may God’s prayers and peace be upon him, and each type has a specific group with a specific situation, for God Almighty has mentioned that He prays upon us, so He said: He is the one who prays upon you and His angels, as He said. So he combined it with His angels in praying upon His Prophet, so He said: He is the one who prays upon you and His angels pray upon the Prophet, O you. Those who believed in our prayers upon him Pray for him, and he commanded him to be rewarded, and he said, “Bless th

Considering him standing before he bows, meaning before he bows, is his standing up for the interests of his servants, and his consideration of them in his standing up for them, for he is the One who is responsible for every soul for what it has earned with an eye of mercy, and provides for them and does good to them, while they are polytheists and disbelievers in Him, and say what you will about the learned men, and He calls upon them while they turn away from Him. And according to their desire, which they have taken as a god, they will come.

And also in prostration in the doctrine of those who see the rak’ah considered according to Sharia law as standing up from His standing and bowing out of His compassion for His servants in His name, tenderness, as we have mentioned, and divine prostration, which is the greatest divine descent in which the Truth descended Himself in the position of His servant, which is His saying, “I was sick and you did not visit me again, I was hungry and you did not feed me, I was thirsty and you did not give me something to drink.”

More than this divine descent would not happen.

Then he explained that by saying that so-and-so was sick, so-and-so was hungry, and so-and-so was thirsty .

So he revealed to himself their positions in their conditions and added that to it in His metaphor for himself in these circumstances .

Whoever realizes all of this from the truth in his prayer has realized the divine rak’ah in the sense that the truth is his imam, so the servant responds to him with what he deserves for this divine blessing of gratitude and praise with the descriptions of plunder, loftiness, pride, exaltation, majesty, and power. This is the legitimate rak’ah, and the disagreement in this issue leads to a difference of opinion among the scholars. Taking into account some or all of the meaning of the names, some of the rak’ah may be called a rak’ah, just as the whole of it and all of its parts are called a rak’ah, as is said about the command of the Prophet, may God’s prayers and peace be upon him, regarding washing the penis. Whoever washes the head of his penis is sufficient for it, since the name “dhikr” is given to him, so it is said in the tongue regarding one who washes the head of his penis that he has washed his penis, even if He did not wash it like washing the hand.

If the person being led forgets about following the imam in bowing until he prostrates, some people say that if he misses the time to bow with him, then he has missed the rak’ah and must perform it. Some people said that the rak’ah is counted if he is able to complete the bowing before the imam stands for the second rak’ah. Some people said that he follows him and worships with the rak’ah unless The imam raises his head from the bow of the second rak’ah, and these different sayings are based, in my opinion, on their understanding of

His saying, may God’s prayers and peace be upon him: “The imam was appointed to be followed, so do not disagree about him ”

The hadith. Is there a condition for the person being led in prayer? That his action should be compared to the action of the imam or is it not a condition? Is this a condition in all three parts of the legitimate rak’ah, which are standing, bowing, and prostrating, or is it not a condition?