Based on the chapter titled, “As-Salat The Ritual Prayer”, from The Deeper Meaning Behind the Pillars of Islam by Sidi Muhammad al-Jamal.

“Know my beloved, that the prayer, which is the most elevated of ranks, is the means by which the seeker can reach to proximity.  The Arabic word, as-salat, comes from the stem silla, meaning connection, link, bond – a bond being that which connects one thing to another; and there can be no doubt but that the prayer is the bond between the slave and his Lord, which can be expressed as the reaching.  If the slave reaches his Lord then he will have gained the mastery required for the Prayer of Union (salay al-ittisal) after which there is no separation, as it is said: ‘Since they reached they have not returned, And since they made prostration (sajda) they have not stood up.’  …

This prayer is a Secret of Allah, by means of which He guides those He grants strength.  Therefore he, may peace and blessings be upon him, said, ‘The cooling of the eyes has been made for me in the prayer,’ for it is the place of proximity and the ultimate desire.  Its outer form is prayer and its inner  form is reaching, for it is the bond between the one who worships and He Who is worshiped.  Therefore it is said that its outer face is worship and its inner face is witnessing.”

Now to the deeper meaning behind each part of the ritual prayer.

1. When  pronouncing Allah Akbar (God is Great) in the first position of prayer: This should enter the student into the state of consecration (ihram) so that his heart is filled with the awareness of the Magnificence of Allah.
2. The manner of standing must be with politeness, the ultimate of which is fana’ and his extinction, so that he becomes as a thing not mentioned before the manifestation of the Magnificence of Allah.
3. Having the proper intention- the intention to reach the Unity. “They do not desire the Garden of Eden,Nor the beautiful rivers nor the tents and dwellings, But the Face of the Beloved is their fate, This is what the noble-hearted aim for.”
4. The Fatiha should be recited like an intimate conversation with his Lord, since the Secrets of Allah are being poured out upon him. “This is the station of he who drowns in the lights of the witnessing.”
5. The standing during the Fatiha is standing in the Truth. It is not right to use any other words because in the Presence of Allah nothing can exist other than Himself, the Haqq, the Truth. The slave has been annihilated by His Presence.  The standing position represents the prophet Ibrahim, peace and blessings upon him.  Ibrahim was truthful, courageous and upright in his heart.
6. Next position is the bowing down (ruku’) which is a complete immersion called annihilation (fana’).  This is the complete obliteration of actions and qualities and desires of the material world.  This bowing position represents the prophet Musa, peace and blessing upon him.
7. The rising back up after the bowing with his Lord so all his actions, deeds and words become those of Allah. This is a difficult station because the extent of the interference of his self (nafs) is still hidden from him.
8. The prostration (sujud) plunges you to the lowest ranks of non-existence.It is a measure of his proximity to his Lord.  Muhammad (saws) said, “The nearest that the slave can be to his Lord is while he is prostrating.”  This position of prostration represents the prophet Muhammad (saws).
9. The second prostration  takes him from the fana’ to the fana’ which is being the baqa’ or the subsistence in Allah and for Allah. This means that he makes the complete annihilation from his nafs and from everything that is not Allah.  There no longer is a he.
10. When making the greeting at the end of the prayer, he must turn his face to the creation with his revealed state, but not his Hidden one. He must talk to the creation with his tongue, but not his heart for his heart only has one face, his Beloved.  As long as he is witnessing his Beloved, he cannot return to anything except Him.
11. In the sitting position for the greeting, he is at a mid-point between prostration and standing.   If he went back to prostration, he would be in the fana’ and it would be impossible to perceive creation.  It is also not desirable to be standing because he would be at a distance from the Truth.  This kneeling position represents the prophet, Isa.
12. The order in which the prayer is performed cannot be changed nor can any innovation be added to it.
13. Right balance between the Reality (al-Haqiqa) and the Law (ash-shari’a).  He must give equal importance to what is Revealed, meaning in this case the battle or jihad, and to what is Hidden, meaning the witnessing.
14. He must have a state of peace, or tranquility which does not come as a result of yearning or ability.  “With what You want in your passion, test me, For I choose that in which You are pleased.”
15. He must follow the ‘imam into the station of holiness, which is that of the entry into the Presence of Allah.  When the murid has been granted to enter this station he must follow the Shaykh in the greeting, which is the return to the Creation in the baqa’ (subsistence) and to hold onto the Muhammadan Law (shari’a al-muhammadiyyah).
16. The murid must follow the example of his ‘imam because he is the Master. The murid should not oppose his Shaykh with his heart or his tongue, nor should he neglect him.  The murid should move with him and follow him, not deviating even the slightest degree.  The ‘imam is the mediator for his followers.

Years ago (in 2000) Wadude Laird led us in an exercise about the salat. He had go to each stance in the salat: upright, bent at waist, kneeling, and then with forehead on the ground.  He asked us to just go inside and experience what has happening within in us in each position.  For me the position that I felt the most peace and in touch with the deepest place in my heart was at full prostration with my forehead on the ground.  The second best, for me, what when I was bent at the waist.

The upright, standing erect position is that of the prophet Ibrahim.  My experience of Ibrahim’s energy was that of going forward no matter what, standing straight in the truth of Allah.

The second position is that of the prophet Moses.  I was surprised at how surrendered and solidly held I felt by his energy.

The third position, kneeling, is that of Jesus, Isa.  Since I was raised a Christian, I thought this would have been my favorite.  But it wasn’t.  I felt the weakest connection to the prophetic energy here of all the positions.  Shows how little the mind knows.  Or maybe it was just a reflection of my own weak sense of humility. 🙂

The fourth position, that of full prostration, is that of the prophet Muhammad (saws).  I felt his energy was very gentle and nurturing.  Felt very safe and loved.