Whenever the term suju’d in its various derivatives appear in fifty five (approximately) verses, it always contextually relates to God’s command, laws, the Kitab and the verses of the Quran — to accept such command humbly (Rakka), instantly surrendering one’s will in submission (suju’d) to God’s will — an unconditional acceptance and allegiance to God’s wills.

On the contrary, whenever the term solaa’t in its various derivatives appears in ninety-nine verses in the Quran, it always relates to one’s commitment, close communication, and adherence to or observance of God’s commands closely in a firm commitment.

Similarly, whenever the term sabbih/tasbih appears in ninety (approximately) verses in the Quran in various derivatives, it relates to one’s mental subservience to God’s mighty power and magnificence to keep tight, trust in God’s promise — a submissive mediation in mental humility.

Thus, God has never intended to assimilate these three phenomena of duties to convert into one single duty, performing on a prayer mat. God has intended a recourse and refuge for HIS servants for their salvation — men changes God’s wills in setting up rites, rituals and religious ceremonies in serving the purpose of the Satan. This is what the messenger in the Quran was encountering in exchange of harsh words in discourse to some rejecters, as narrated by God as follows:

[Q. 22:67-68] “For every community, WE have appointed a recourse (mansakan مَنسَكًا) which they misuse/misplace (na’siku-hu نَاسِكُوهُ ۖ). So, let them not defame you over the command. And call upon your Lord. Surely, you are upon straight guidance. And if they dispute with you, then say, “God knows most of what you do.”

لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَـٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ — وَإِن جَـٰدَلُوكَ فَقُلِ ٱللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ

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