(1) That is, he acts upon what he was commanded to do with respect to the divine statement: “fa-sab-bih bi-hamdi rabbika wa-staghfirhu innahu kana tawwaban” (So glorify the praise of your Lord and seek His forgiveness; indeed, He is ever accepting of repentance). The hadith indicates that supplication (duʿa) is permissible during bowing (ruku), and this is not contradicted by the forthcoming report: “As for bowing, magnify the Lord therein; and as for prostration, strive hard in supplication, for it is more likely that you will be answered.” By its implicit meaning (mafhum) that report would restrict bowing to glorification alone, but when an implicit meaning conflicts with an explicit text (mantuq)—as in the present hadith—the explicit text takes precedence, as established in usul al-fiqh. For this reason al-Hafiz Ibn Hajar said in Fath al-Bari (2/224): “It has no binding implication; therefore supplication in bowing is not forbidden, just as glorification in prostration is not forbidden.” He also said (2/238): “Ibn Daqiq al-Id stated that this hadith permits supplication in bowing and tasbih (glorification) in prostration, and it is not negated by the Prophet’s saying: ‘As for bowing, magnify the Lord therein…’. One may understand the present hadith as establishing permissibility while indicating priority; it may also be that the command to increase supplication in prostration is implied by his words ‘strive hard’. What is reported in bowing—namely his saying ‘Allahumma, forgive me’—is not extensive, and thus does not conflict with what is enjoined for prostration.” End quote.