We will look at the movements of salat from the third point of view

We will look at the movements of salat from the third point of view:
 Standing-still represents Hz. Abraham’s level;
 Bending down represents Hz. Moses’ level;
 Prostrating represents Hz. Jesus’ level; and
 Sitting-still represents Hz. Muhammad’s level.
 
 One who performs salat, when standing-still, reaches the Kingdom of Hz. Abraham (as), and thus understands the truth embodied in Hz. Abraham’s (as) level. Oneness of all (tevhid-i efal) is the main characteristic of this level (mertebe). This level is referred to as “Ebrahem.”  Because in Hebrew, the language of Hz. Abraham (as), “eb” means father and “rahem” means society, “Ebrahem” connotes that Hz. Abraham (as) is the father of all societies. Accordingly, at this level the miracle of oneness of all (tevhid-i efal) is achieved.  Additionally, friendship (dostluk) is the spiritual dress of Hz. Abraham.  One who reaches the Kingdom of Hz. Abraham (as) will clearly understand that Hakk is the only source of all beings, Oneness.                       
 As a result of the intensity and profoundness that results from discovering the meaning of the 99 names of Allah c.c. (Esma-ul Husna), the one who performs salat will experience the heaviness and pressure of his burden, and for this reason, will begin to bend down from the waist so as to remember and lighten his burden.
 While bending downward, one repeats “Subhane rabbiyel azim” which means “My dear Rabb you are the one without fault.”    Hz. Moses’ level or the state of tenzih (tevhid-i esma)[1] is reached as a result of bending down from the waist.  At this juncture, one repeats “Semi Allahu limen hamideh” which means that Allah c.c. listens to all those who are thankful and pay their respect to Allah c.c. when they are standing-up. We then bend forward and repeat “Rabbena lekel Hamd” that means “All praise be to you my dear Rabb” before reaching prostration. Prostration symbolizes the Kingdom of Hz. Jesus (as) and it is also referred to as “mahvikulli” which means “annihilation in Allah” or “nothingness.” With respect to the four levels, this level is called tevhid-i sifat (tesbih). While in prostration, one repeats “Subhane Rabbiyel Ala” twice and this means “I acknowledge your perfection my dear Rabb.”  Upon completion, one sits up to repeat the Sura Tahiyyat.   When one starts feeling the heaviness of the Kingdom of Abraham (as), due to the pressure, one bends down from the waist, ruku position, to ease this burden.
 At that point, one is exposed to a greater burden, and thus greater pressure from Hz. Moses’ (as) Kingdom.  In order to be able to stay in this position, one must hold onto one’s knees.
 Furthermore, in trying to return to the standing-still position, one must endure more pressure.  Because of the burden one has been subjected to, without delay, one tries to reach Rahman, one of the ninety-nine names of Allah c.c., by bending down and going into prostration.  At this juncture, in addition to the already existing burden, one also acquires the burden of the Kingdom of Hz. Jesus (as). Notwithstanding the additional burden acquired in the Kingdom of Hz. Jesus (as), one manages to return to a sitting-still position to recite the Sura Tahiyyat.  The destination reached by reciting the Sura Tahiyyat is the place of ultimate peace and the truth of Muhammediye. It is here where lovers meet! 
 In coming out of this miraculous and sacred state, one performs the salutation to both sides while repeating “Esselamu aleykum ve Rahmetullah.”  Mir’ac is completed when the salutation, that covers the entire universe, is repeated to both sides.