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Shiavault - a Vault of Shia Islamic Books Adab as-Salat: The Disciplines of the Prayer Second Revised Edition Section Two:Concerning the Qiyām (the Standing Position in the Salat) Discussed in Two Chapters Chapter 1: The General Secret of the Qiyām Know that the people of knowledge regard the qiyām (the standing position in the Salat ) to be a sign of Unity of Actions.

Similarly, they see that the rukū' (bowing in the Salat ) refers to the Unity of Attributes, and the sujūd (prostration) refers to the Unity of Essence these will be explained in their proper places. But qiyām 's reference to the Unity of Action is in the very standing position as well as in the wordings recited while standing.

As to the standing position and its reference to the Unity of Action, it is because it denotes the servant's observation of his duty toward Allah, as well as His position [ maqām ] of Self-Existence, manifested in the Sacred Emanation as a manifestation of Action. In this manifestation the position of Allah's Activeness [ fā'iliyyat ] is displayed, and all the beings are absorbed in the manifestation of Action and perished under the Manifest Majesty.

In this instance, the gnostic discipline of the sālik is to remind his heart of this divine grace and to give up, as much as he can, his personal individuations [ ta'ayyunāt-i nafsiyyah ], and to explain to his heart the truth of the Sacred Emanation, and to bring to the core of his heart the fact concerning Allah's Self-Existence [ qayyūmiyyat ] and that the creatures are dependent upon Him.

Hence, after the fixation of this fact in the sālik 's heart, his recitation will be by the tongue of the Haqq (Allah), and the praiser [ dhākir ] and the praised [ madhkūr ] will be the Haqq (Allah) Himself, and some of the secrets of the Fate will be exposed to the gnostic's heart, and “You are as You praised Yourself” [^1] and “I take refuge in You from You”[^2] will be disclosed to him in some degrees, and the heart of the gnostic will receive some of the secrets of the Salat , such as looking at the place of prostration, which is of dust, the principal origin (of man), or subjugating the neck and declining the head, as required, implying humility and destitution of “the possible”, and the annihilation under the Might and the Sovereignty of (His) Majesty.