The third meaning is the worship of the believers through it, and it comes upon five limits.

As for the third meaning, it is the worship of the believers through it, and it comes in five limits:

The first: Performing what the Master Messenger—unto him be submission—legislated regarding the manifest prayer.

The second: Knowing its inward meaning, the specifics of its times, and the meanings of its units [Rak'at].

The third: Upholding religious ties of kinship and spiritual lineages.

The fourth: The believers' remembrance of their Creator through monotheism [Tawhid] pure from polytheism, and hallowing Him in the inward hallowings within their private seclusions, and the habituation of their thoughts on the wonders of His handiwork and the seeking of the illumination of Allah's lights and His guidance.

The fifth: Knowing the connection of the Veil [the Hijab] to Him, because knowing him is the true prayer, without affirming blending [imtizaj] or equality between the Name and its Meaning; and affirming absolute power for the Meaning by essence, and affirming it for the Name through the Meaning. That prayer is the knowledge of separation within connection [al-fasl bi-al-wasl], and the perfection of knowledge through it is the perfection of all other knowledges.