وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا۩ ࣛ ﴿۱۰۹﴾ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا ﴿۱۱۰﴾ وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا ﴿۱۱۱﴾

﴾109﴿ Wa yakhirroona lil azqaani yabkoona wa yazeeduhum khushoo'aa (make sajda)
﴾110﴿ Qulid'ul laaha awid'ur Rahmaana ayyam maa tad'oo falahul asmaaa'ul Husnaa; wa laa tajhar bi Salaatika wa laa tukhaafit bihaa wabtaghi baina zaalika sabeela
﴾111﴿ lam yattakhiz waladanw wa lam yakul lahoo shareekun fil mulki wa lam yakul lahoo waliyyum minaz zulli wa kabbirhu takbeeraaj

﴾109﴿ And they fall on their chins, weeping, and it adds humility to them
﴾110﴿ Say, Call upon Allah or call upon the Most Merciful. Whichever [name] you call upon, to Him belong the best names. And do not recite your prayers loudly, nor recite them too quietly, but seek a way between those extremes
﴾111﴿ And say, All attributes of divinity belong exclusively to Allah, the Exalted, who has not taken a son, has no partner in His sovereignty, and has no helper due to any weakness. So glorify His greatness with due glorification

[109] In these other qualities of theirs, we find mention of weeping and increased humility.
The repetition alludes to the abundance of prostration.
The cause of the first prostration is hearing the Qur’an, and the cause of the second is weeping and humility.
Or, in the first verse, their prostration is mentioned, while in the second verse, prostration itself is not mentioned, but rather the act of lowering the head after prostration for weeping.
And the verse is a proof that with the Book of Allah, humility in a person increases, and this humility is faith.
In mentioning this quality, there is an indication that such a state is also fitting for the scholars of the Qur’an.
[110] This contains encouragement to supplicate in the state of prostration and in a state of humility.
It clearly indicates that while supplicating, mentioning the Beautiful Names (Asmā’ Ḥusnā) of Allah the Exalted as a means (wasīlah) is necessary — such as saying Yā Allāh, Yā Raḥmān, or other of His Beautiful Names.
The reason is that the word “God” (Khudā), even though it means Master, does not properly convey servitude and worship.
Although from a linguistic perspective, using it descriptively and informatively about Allah the Exalted is correct.
(“Do not recite your prayer too loudly, nor too quietly”) means: do not recite your supplication out loud, nor limit it to the heart alone, but recite it with the tongue.
This indicates that supplicating out loud, outside of prescribed occasions, is an innovation (bid‘ah).
Similar meanings appear in verses 55 and 205 of Sūrah al-A‘rāf.
The second meaning is that ṣalātuka refers to your recitation — that is, do not recite aloud in all prayers, nor silently in all prayers, but rather recite some aloud and some silently.
Likewise, reciting outside of prayer in a loud voice that causes disturbance to people is not permissible, and merely reflecting silently in the heart without verbal expression is also not sufficient.
[111] In this verse, there is a command to praise Allah (ḥamd) at the beginning of supplication and to conclude the supplication with gratitude for blessings.
In the previous verse, the affirmative attributes of Allah the Exalted were indicated through the Beautiful Names (Asmā’ Ḥusnā), and now in this verse, His negating attributes are mentioned.
This verse also contains a refutation of three types of shirk (associating partners with Allah).
The first type is the inferior partner — that is, a child. Its negation is in the phrase: (He did not take a son) – لَمْ يَتَّخِذْ وَلَدًا.
The second type is an equal partner, negated by: (He has no partner in dominion) – وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ.
The third type is the superior partner, which is refuted by the phrase: (Nor does He have a protector out of weakness) – وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ.
This type of shirk was present among the Sabians and Magians, who said: “If not for the saints, He would be humiliated” (we seek refuge in Allah).
Similarly, in this ummah, some attribute coercive intercession (shafā‘ah qahriyyah) to the saints of Allah, claiming they possess power.
For example, the belief of the Barelwis is that ‘Abdul Qādir Jīlānī once supported Allah the Exalted (we seek Allah’s refuge).
This verse also points to the necessity of disassociating from shirk before the first takbīr in prayer.