In all the worships especially (in) the Salat which has a...

In all the worships especially (in) the Salat which has a position of comprehensiveness [ jāmi'īyyat ], and is, among the worships, like the Perfect Man, and like the Greatest Name (of Allah), or rather it is the very Greatest Name these two positions, i.e. the position of the Glory of Lordship, which is a fact, and the position of the humility of servitude, which accompanies it, are occult.

Among the recommended acts the qunūt , and among the obligatory acts the sujūd , have particular peculiarities to which we shall refer later inshā' Allāh . It should be noted, however, that absolute servitude is of the highest degrees of perfection and of the loftiest positions of humanity, of which no one has any share except the most perfect of the creatures of Allah, Muhammad ( s ) at the top, followed by the perfect walī s (the Guardians).

The others are limping in servitude, and their worshipping and servitude are endued with causes, only with the steps of servitude one can reach the real absolute mi'rāj . That is why the noble āyah says: “ Glorified is He who carried his servant by night…” [^6] It was the step of servitude and the attraction of (His) Lordship that carried that holy person to the mi'rāj of proximity [ qurb ] and union [ wusūl ].

In the tashahhud of the Salat which is a return from an absolute “annihilation” [ fanā' ] that was achieved in the sujūd there is once again a tendency to servitude, before paying attention to the Messengership. It may also be a reference to the position of Messengership as a result of the essence of servitude. This is a lengthy subject, which is out of the scope of these papers.

[^1]: “The Mother of the idols is your self's idol, As those are snakes, and this is a dragon-idol!” Mawlāwī [^2]: Sūrah an-Nisā' 4:100 [^3]: Misbāh ash-Sharī'ah, “On the Reality of Servitude,” ch. 100. [^4]: This is a reference to a narrative about “The Approximation by Nawāfil”, which reads: ”…He (Allah's servant) keeps trying to get closer to Me by means of the nāfilah until I love him.

Loving him, I will become his ears with which he hears, his eyes with which he sees, his tongue with which he speaks and his hand with which he strikes. When he asks Me I answer him, and if he demands from Me I will give him…” Usūl al-Kāfī, vol. 4, “Book of Faith and Infidelity,” ch. on “One who Hurts and Despises the Muslims,” hadīths 7-8, p. 53. [^5]: 'Awāliy ul-La'ālī, vol. 1, p. 277 and vol. 4, p. 115; Nahj al-Balāghah, edited by Fayd al-Islām, maxim 100.