Salat is also to be interpreted as follows

Salat is also to be interpreted as follows:  standing up symbolizes plants, vegetable, fruits, etc., bending forward symbolizes animals, prostrating symbolizes minerals, and sitting still symbolizes human beings. By understanding this symbolism we learn that the different kingdoms of this world are embodied in salat (plants, animals, minerals, and human beings).
 Some are of the opinion that salat is a loan, a request, or even a present, but from a broader point of view, it could be contended that all of these are indeed true; salat may in fact even be deemed to be a treasure for all of humanity.  In reality, salat is the present Allah gave our dear Prophet Muhammad (sav) the night of Mirac, and it is through Muhammad (sav) that we have all been able to gain access to this treasure.
 It might, however, represent nothing more than a mere task to those who either avoid performing it or perform it unwillingly.  Salat is also a loan from the plants, animals and minerals that keep us alive physically by providing us with essential nutrients. Let us view the meaning of the positions in a salat.  When we commence a salat, we begin in the standing up position and we are, in essence, emulating plants, vegetables, and fruits; it is because of the essential nutrition they supply to us that we are able to take this position.
 We obtain most of the essential nutrition that enables us to physically subsist from plants, vegetables, and fruits.  Through photosynthesis, plants collect the essential nutrition that enables them to subsist.  Plants also provide vital nutrients and enable all other animals to survive. To some extent we also belong to the animal group.   
 We must emphasize that every creature has a soul that comes from Unity (the one and only source).  Although the Holy Spirit is the One, it appears in different forms throughout creation; creation embodies minerals, plants, animals, and human beings.  Whoever eats plants, vegetables, or fruits will not only reaps physical benefits but spiritual ones, as well. In the long run, we consume tons of produce throughout our lifetimes.  Do they ask for anything in return?   Do we pay them for what we get from them?  No.   This begs the questions:  How can we compensate them for all that we consume?  They, in essence, offer their lives to us for the sake of our existence.  How could we pay them back?   
 Perhaps we are under the impression that we pay for them merely because we purchase them from those who make them available to us; nonetheless, the price we pay barely covers the costs merchants incur since this price is usually only enough to cover the costs of transporting them from the farms to the grocery.  The price we pay for them could never be enough to cover their true value.  If we would be required to pay the actual price, no one in the world would be able to afford anything to eat.  Supposing we were to work our entire lives, we still would not be able to afford even a single chickpea.  In order for a single bean to sprout, fertile soil, the solar system, and water are required, and since we are not and would never be capable of creating an environment such as this, even a single bean is but a gift to mankind.  Additionally, as was stated above, plants and vegetables sacrifice themselves for us without demanding anything in return.  This is the reason why the costs we incur for groceries are only sufficient to cover the expenses for the services that are provided to us, rather than for the actual plants or vegetables.  Since this is the reality of the situation, how could we possibly ever come close to paying the actual cost of what we eat and consume during our entire lives?     
 Cenab-i Hak (Allah c.c.) has already shown us the only manner by which we could possibly and properly pay, and it is what we have been explaining thus far – SALAT.
 Everything we consume, regardless of what it is, becomes part of our physical bodies.  As a result, whatever we consume becomes a prayer[ibadet] in our bodies, a prayer[dua] on our tongues, and then, when we repeat the Sura Tahiyyat while we are sitting still, it completes the journey of Mir’ac. 
 In conclusion, it is through the human body that regularly performs salats that everything consumed has an opportunity to rise to the level of Hakk.
 This is the only manner by which we can compensate for consuming elements of creation that enable us to survive.  It is through salat that both the consumer and that which is consumed can benefit from each other as they appear before HAKK.   How could someone who does not perform salat ever compensate for what he receives by virtue of consuming a part of creation?  Only Allah c.c. knows!  This is the miracle of the upright position during salat; this is the compensation we are obliged to perform on behalf of the plants.  When we go from this position (standing up) into the position where we bend forward, we are paying our dues to animals; we owe them for our consumption of any animal (dairy) products.   The shape formed when one bends forward symbolizes animals, and it is during this time that the nutrients and calories received from these products are consumed in a truly prolific way.  In other words, one begins to compensate for the consumption of products such as milk, eggs, and any kind of meat one eats.   
 As mentioned earlier, with respect to plants, not only does one benefit from consuming them in a physical sense, but also in a spiritually one.  With respect to animals, however, one may acquire some of the behavioral characteristics of the animals one consumes.  This is the reason why God, through his prophets, prohibited humanity to eat certain animals.  This is the miracle of the position called Ruku (bending forward).     
 The same explanation applies to the minerals we consume, and thus by prostrating one emulates minerals.  This is the position where we compensate for consuming them.  As mentioned before, the energy we consume from them is what enables us to perform all of the repetitions and movements. 
 We must scrutinize and examine our conduct and responsibilities toward creation, from which we benefit, at all times; we must contemplate on this intently. 
 We are aware of uncaring people who are constantly destroying the balance of the agricultural environment.  Regardless our personal opinions, we continue to destroy the future merely for luxury and material benefits.   
 The day which we look toward the Holy Koran and are able to appreciate it as being more than just a series of laws (bad-deed and good-deed codification), will be the day we unveil the curtain preventing us from seeing the truth. On that day, we will find true peace in this world and the hereafter.
 We must understand that human beings are much more astonishing than we can ever imagine.  The most valuable quality a perfect and complete human being can have is that he respects himself, as well as his surroundings.  Moreover, not only should one restrain oneself by following Holy Law ¾[Seriat], but in order to be the ideal Muslim, one should also strive to be flexible and contemporary.  By no means am I implying that wearing an expensive suit or discarding traditional garments and making ourselves more naked in society is indicative that one has become the ideal and modern person one presumes to be, either.
 The agricultural environment that provides us with the essential nutrients necessary for us to live and survive is in a constant state of renewal.  We, in essence, only come close to paying any compensation by performing our daily salats since it is the most proper means by which we can pay our respects and seek protection. Unfortunately, some contemporary individuals are constantly ruining the world’s balance; we, however, merely witness their conduct. On the other hand and considering that salat is the most appropriate way to compensate for the benefits we reap from the natural environment, think how much a single Muslim can be valued for what he does by following God’s instruction and performing salat.     
 Previously it was explained that the standing up position is performed in consideration of plants, the bending down position is performed in consideration of animals, and prostrating is performed in consideration of minerals.  The only part of salat carried out exclusively for the one performing it, is the sitting still position performed during the repetition of the Sura Tahiyyat; nevertheless, this part is the most miraculous part.   
 [/size]While standing up, bending forward, and prostrating, the following Arabic letters Alif,[ ] Dal,[ ], and Mim,[ ]  are formed, respectively; these letters form the word Adam. While in the sitting position during Tahiyyat, one finally approaches the state of Muhammad’s truth (Hakikat-i Muhammediye).  As was stated before, the word Muhammad is formed while one is in the sitting position.  Practically and theoretically, one’s identity is confirmed in this position.  These are the individuals who eventually deserve to be mirror of HAKK.  While standing up, bending forward, and prostrating, the following Arabic letters Elif,[ ] Dal,[ ], and Mim,[ ]  are formed, respectively; these letter form the word Adam.  By performing these positions, one, in essence, becomes Adam (the first human being and prophet) first and then reaches Muhammediye while in the sitting position.   [/font]
 This is indeed an amazing practice!  I only wish that those who refuse to perform salat could realize what they refuse to become.