The prayer of God is His mercy, and the prayer of the angels is supplication, and it is as if he intended supplication with mercy. It is said that the meaning of the prayer of the angels is supplication with blessing. It is said that prayer from God is mercy coupled with glorification, and from the angels it is seeking forgiveness, and from humans it is humility and supplication. It is said that His prayer for His prophets is praise and glorification, and His prayer for others is mercy. It is said that God's prayer for His Prophet, peace be upon him, is honor and increased favor, and for those below the Prophet, it is mercy. This distinguishes between God's prayer for His Prophet, peace be upon him, in Surat Al-Ahzab, and His prayer for all believers in the mentioned Surah. It is known that the degree that is fitting for the Prophet, peace be upon him, from that is higher than what is fitting for others. There is a consensus that in this verse there is a glorification and estimation of the Prophet, peace be upon him, and a reverence for him that is not found in others. Al-Halimi said in Al-Sha'b that the meaning of praying for the Prophet, peace be upon him, is to glorify him. So the meaning of our saying, "O God, pray for Muhammad," is to glorify Muhammad. And the intention is to glorify him in this world by raising his mention, manifesting his religion, and preserving his law, and in the Hereafter by granting him his reward, interceding for his Ummah, and showing his virtue in the Praiseworthy Station. Based on this, the meaning of God's saying, "Pray for him," is to supplicate to your Lord by praying for him. It is said that the mention of his family, wives, and descendants is not excluded from this, as it is not impossible to supplicate for them with glorification, as the glorification of each person is according to what is fitting for him. Especially since they are attributed to him, peace be upon him, and supplicating for them is a consequence of that. Abu Al-Aliyah said that God's prayer for His Prophet is His praise of him before His angels, and the angels' prayer for him is supplication. Ibn Hajar said that this is the most preferred of the sayings. Therefore, the meaning of God Almighty's prayer for him is His praise and glorification, and the prayer of the angels and others is to seek that for him from God Almighty. The intention is to seek an increase, not to seek the origin of the prayer. It is said that the intention of prayer is to care for the one being prayed for and to wish good for him, which is what Al-Ghazali approved of and Al-Zarkashi found commendable in his explanation of Jami' Al-Jawami', because it is a common denominator. The prayer of the servant, which is commanded, is supplication with the word "prayer." The prophets were singled out for this to glorify them. Then prayer is used for actions, and these are what are disputed in their meaning, or it can be in the sense of the source from which they originate. For this reason, the Sahih and Al-Qamus differentiate between them, saying: Prayer is supplication, mercy, and seeking forgiveness, and good praise from God for His Messenger, and worship that includes bowing and prostration, and a name placed in the position of the source. It is said that the prayer is "salla salatan la tasliyah," meaning he supplicated. Sheikh Abu Abdullah Al-Hattab, in his explanation of Mukhtasar Khalil, narrated from some later scholars that he warned against using the word "tasliyah" instead of "salah," saying that it leads to disbelief if one contemplates it, because "tasliyah" means burning. Then he narrated from others that the Arabs never understood it to mean saying in supplication or religious prayer or prayer for the Prophet, peace be upon him, "salla tasliyah." Rather, they say "salla salatan" after narrating from Al-Nasa'i and Ibn Al-Muqri that his speech contained the expression "tasliyah." Al-Shihab Affandi Al-Khafaji narrated in his marginalia on Tafsir Al-Baydawi from Tha'lab and Ibn Abd Rabbih that they said "tasliyah" and provided a supporting example from their speech that I do not recall. They said that the author of Al-Qamus followed Al-Jawhari in this, and the linguists did not mention it as they usually do not mention derived sources.