And when the call of the matter is clear in its paths and evident in its methods in all of His books, and all of them are directed to the observers, and He clarified the call to judgment by saying: ﴿And to Allah﴾ meaning the Most High King ﴿prostrates﴾ meaning submits, yields, and humbles as He clarified in His saying: ﴿And they will continue to differ﴾ [Hud: 118] ﴿Except whom your Lord has mercy upon﴾ [Hud: 119] ﴿Whoever is in the heavens and the earth﴾ for all of His effective rulings and ongoing decrees, “willingly” and “willingness” means submission to the command that one is called to by the self ﴿and unwillingly﴾. Al-Razi, may Allah have mercy on him, said: The disbeliever is in the ruling of the prostrator, even if he is reluctant due to his need that calls for submission. And know that the prostration of every type is its humbling, submission, and yielding to what is intended for it. So every existent, whether inanimate, living, rational or non-rational, spiritual or non-spiritual, is made submissive to the command of the One who has creation and command. And Sheikh Muhyi al-Din al-Nawawi, may Allah be pleased with him, said in the explanation of Al-Muhadhdhab: Its origin - meaning prostration - is submission and humility. And whoever humbles and submits has indeed prostrated. And the prostration of every inanimate object in the Qur'an is its obedience to what it has been made submissive for - this is its origin in the language. Then it was said to one who places his forehead on the ground: he has prostrated, because it is the utmost of submission.

And when the shadows are made submissive to what He, glorified and exalted is He, desires, and no one has the ability to change that in any way, He said: ﴿And their shadows﴾ meaning also prostrate [to Him - ] by extending over the earth, sometimes shortening with the rising of the sun and lengthening [at other times - ] with its decline. They are unable to prevent their shadows from that wherever they have shadows. And that is ﴿in the morning﴾ the plural of 'ghadah', which is the dawn: the beginning of the day ﴿and the afternoons﴾ the plural of 'asil', always in all lands, and in the middle of the day in some lands; and the shadow is the covering of the person that is beside him, and the 'fay' is that which returns after the departure of its light, and the 'asil' is the evening, which is between the 'asr' and the maghrib - as if it establishes the night from which it arises.

The root of "Sila" is a Wawī and Yā'ī, with and without a Hamzah, in its eleven forms. They are: Salā, Sawalā, [Lasawā], Lawasā, Salā, Salī, Saylā, Lasayā, Layasā, Asalā, Sa'alā. It revolves around connection. For prayer is a connection between the servant and his Lord, whether it is supplication, seeking forgiveness, mercy, or good praise from Allah (p-304) upon His Messenger, or of the pillars. The prayers of the Jews for their acts of worship are originally from that. And the Salā: the middle of the back from us, or from every being with four, or what descends from the two hips, [or] the gap between the buttocks and the tail. It is permissible that it could be [from that, because it brings closer to other limbs when the animal bends, and it could be] likened to the crooked stick that is used to kindle the fire. And the she-camel has "Salā" when it relaxes its "Salā" due to the proximity of its offspring. The one who prays from the horses of the herd: the one who comes immediately after the previous one, for he connects with it. And the donkey "Salā" its she-asses: it chased them and pushed them along the way - as if by that it straightened them after they had been crooked, or it intended to continue with them. A man "Sāla" a "Sāla" - if he attacked and prolonged, for that is a continuation in the face of oppression and dominance, [and] likewise the stallion "Sāla" upon the camels - if he fought them, and the caravan - if he attacked the she-camel and knocked it down. "Sāla" upon such: he leaped, and "Sāwalahu": he leaped upon him. And "Taswīl": bringing something out with water, for that is the cause of release. And when something is released, its parts connect, for that (p-305) exit was a barrier between them. And "Taswīl" - also: sweeping the corners of the threshing floor, for that is a cause for the connection of what was scattered. And from that is "Musūl" - like a pulpit: something in which the colocynth is soaked to remove its bitterness. And "Bahā'": the broom, and "Sīlah" - with a kasrah: the knot of the rope - for the place of the knot connects some of it with others, and with it the connection of some of the turban with some. The locust moves in its path, from "Taswīl", meaning it is mixed with flipping, so that what was scattered connects from it. "Sāla" means "Yasīl" - a dialect in "Yasūl", and "Sīlah" for him - likewise with a kasrah: it became available and permitted, for it became associated with him. And "Lasawt" the man: I found fault with him and accused him - for you connected with him the fault. And so-and-so does not "Yalsū" to suspicion, meaning he does not join it nor is he joined. And "Laws": the glance from the gap of a door and the like, as in "Mawāṣa" - as if it is a connection by sight from an unaccustomed place, or because it is a cause of connection to what is intended. And "Lāwasa": he looked as if he were trying to achieve something. And the tree: he intended to cut it with an axe, (p-306) so "Lāwasa" in his sight to the right and left how he would approach it and how he would strike it - for the result of that is connection in the face of severity, as previously mentioned in "Sāla" upon him. And "Talāwasa": it twisted and turned, and from it "Ulīsā" - meaning it trembled. And "Alāṣahu" upon something: he turned it [upon it] and desired it from it - as if he sought to connect with it. And "Lāwās" - like clouds: the falūdh is like the mixed one, as in "Mu'azzam". And pure honey - for it is worthy of connection. And "Lawas": he ate, and "Laws": pain of the ear and throat, and "Lawasah": pain of the back - as if due to its severity there is no connection to the body except it. And "Lāsā": he inclined - meaning he took away the connection; and "Wāṣlah" - which is the essence of the root and as if it is the truth from which its branches diverged - it is the joining and the uniting of one thing with another, and everything that is connected to something [then that which] is between them is a connection, and its opposite is separation. And "Wāṣl": the opposite of cutting, and "Awsāl": the joints and the gathering of bones, for they are the places of connection of one bone with another, and "Wāṣlān" - with a kasrah and a dhammah: the two sides of the back, and it is said: they are the lower back and the thigh. And "Wāṣīlah": the sheep gives birth to a male and then gives birth to a female, thus connecting her brother. And there is much disagreement [all of it] revolving around the connection. And "Wāṣala" the thing with the thing: (p-307) to his mother, and "Wāṣala" the thing and to the thing: he conveyed it and reached it. And "Awṣalahu" and "Ittasala": he did not cut off, and "Wāṣalahu" and "Wāṣalahu" - both of them can be in the chastity of love and its indulgence. And "Wāṣā'il" is the plural of "Wāṣīlah" - for red striped Yemeni garments that people take as armor, which are torn from their sides, as if they are connected with others or some of them are cut off and then connected with them to become armor. And "Wāṣīlah": the building, fertility, companionship, and sword - for that is worthy of being connected. And "Wāṣīlah": a bundle of wool due to the intensity of the intertwining of some with some, and the vast land - for its connection was not hindered by mountains. And "Laylat al-Waṣl": the last nights of the month, for it connects between the two months. And "Harfu al-Waṣl": that which comes after the rhyme - for it connects the movement of the letter of the rhyme. And "Wāṣīlak": the one who enters and exits with you. And "Tāṣil": a well in the lands of Hudhayl. And "Ittasala" the man - if he is related, for he connected himself with those to whom he is related. And "Al-Mawṣūl": a creature like the scorpion that stings people, as if it is from the plunder; and "Wāṣalītu al-Lahm": I roasted it - for you connected it with the fire. And "Wāṣalītu": I threw it into the fire for burning. And "Ṣilā'" like "Kisā'": (p-308) the roast or the fire as in "Ṣilā" in both of them, and as if from it: he "Ṣalā" his stick upon the fire, [meaning] he heated it to straighten it - for each of them connected it with the fire for rectification. And "Aṣlaytu" it in the fire: I placed it therein and kept it in it. And "Ṣalā" his hand with the fire: he heated it - for he connected it with it. And "Ṣalā" the fire - like "Raḍiya": he endured its heat. And "Ṣalā" so-and-so: I deceived him and tricked him - all of that for the purpose of continuing with him in a matter. And "Ṣilāyah" - and it is emphasized: the forehead, for its frequent contact with the ground in prayer. And "Miḍaq al-Ṭīb" - for the continuity of the pounding. And "Ṣalā" for hunting is "Ṣalīyah" - if you set a trap for it to fall into it so that it connects to it. And from it is the saying: "Indeed, the devil has traps and snares" which combines "Miṣlāh" and "Fakh". And "Ṣilyān" - with a kasrah then emphasis - said in the summary of the eye: a known plant. And Al-Qazzāz said: it is a tree with a large trunk, which sometimes strips its middle and grows what is around it, and it is from the best pastures and is the bread of camels. And it is said: that horses eat it and its color is reddish - that is the end.

So it was named that due to the abundance of the camels' connection to it. And for the reputation of the man (p-309) 'I honored' and 'I was pleased' - when I criticized him and accused him of immorality. And Al-Qazzaz said: It was said that it means to attribute it to a noble one. And 'to cling to it': to join it due to suspicion; and 'to cling': to be inclined. And 'I clung to him' means I disturbed him or moved him to take him away - as if it is from the act of theft. And 'I clung to him from such and such' - if I tempted him away from it, it can be a theft or it can be a positive act. And the origin is the lowest of everything - because all things connect to it. And 'to establish' - like 'to honor': to become one with an origin or to be firm or to be rooted, like 'to be established.' And the opinion: to be serious - all of that is a metaphor for the origin. And the 'authentic' is one who has an origin, and the 'consequence' is one who is firm in opinion. And he has established - like 'to honor.' And the 'authentic' is the evening - because it is a connection between day and night, or because when it signals the end of the day, it is as if it has uprooted it from its origin. And from it is the 'authentic' - for destruction and death like the 'authentic' in both of them. And I met them establishing, meaning with the authentic. And I took him by his origin - moved. And his authenticity means all of him with his origin. And your authenticity: all of your wealth or your palm trees. And the origin is like the shoulder: (p-310) the one who is uprooting. And his origin in knowledge: he killed him - as if he continued his connection until he mastered it. And the 'authenticity' - a mover: a short living creature that surrounds a person - he said this in the summary of Al-Ayn. And in the dictionary: a small or large creature that perishes by its breath. If it looks at the surrounding, it is from the connection - as previously mentioned in 'he prayed upon him.' And if it looks at destruction, it is from the eradication. And the origin of water - like 'to rejoice': it became foul from mud. And the flesh: it changed, it may be from the connection, meaning due to the intensity of the connection of the mud to the water and the air to the flesh. And it may be from the authentic meaning destruction in entirety and origin. And it may be from the theft of the connection. And the 'bellowing of the camel' - like 'to honor' in a way: it attacked the people or [became] killing the people and assaulting them. And the 'neighing of the horse': its whinnying - for the connection of its melodies. This has already been mentioned at His saying, may peace be upon him, in [Surah Hud] when He said: 'Your authenticity commands you' [Hud: 87] as a reference to this - and Allah, glorified and exalted is He, knows best.