As regards the recitation [ dhikr ] during the sajdah ...
As regards the recitation [ dhikr ] during the sajdah , it is based on tasbīh , which is glorifying (purifying) Allah from description and observance of the command ( amr ), or it is purifying (glorifying) Him from multiplicity of names, or purifying (glorifying) Him from unification [ tawhīd ], which is ” taf'īl ,” moving from multiplicity to unity, and it is not free from the blemish of multiplying [ takthīr ] and associating with Allah [ tashrīk ], as describing Him with the Essential highness and praising Him are also not free from the blemishes of these concepts.
“ Al-'Aliyy ” is of the Names of Essence, and, according to the narrative of al-Kāfī , it is the first name adopted by Allah for Himself. That is, the first manifestation of the Essence is for Himself. When the sālik, in this state, becomes annihilated out of himself and forsakes the world and what is in it, he will have the honor of this Essential manifestation. Know that as the rukū' is first and the sujūd is second, glorification and praising in them differ a great deal.
Also rabb is different in those two states, because rabb as the people of knowledge say, is of the Names of Essence, Attributes and Acts in three aspects. Therefore, rabb in al-hamdu lillāhi rabbil-'ālamīn may be of the Names of Act in accordance with the state of standing, which is the state of the Unity of Acts. In the rukū' it is of the Names of Attributes in accordance with the fact that the rukū' is the state of the Unity of Attributes.
In the sujūd it is of the Names of Essence in accordance with the fact that sujūd is the state of the Unity of Essence. The “glorifying” and “praising” in each one of these states are related to that particular state.[^5] [^1]: Sūrah al-Wāqi'ah 26:74 [^2]: Sūrah al-A'lā 87:1. [^3]: Majma' ul-Bayān, vol. 9, p. 224, commenting on āyah 74 of Sūrah al-Wāqi'ah. [^4]: Usūl al-Kāfī, vol. 1, p. 153, “The Book of at-Tawhīd,” ch. on “The Originality of the Names (of Allah), hadīth 2.