Don’t have all the answers you need, but have a bit of research on perhaps something useful for your Equivalence idea. Universes do not exist by themselves, they are mapped to each other, the mapping is what makes them to show existence per human cognition and spiritualities, the universes by themselves are not cognizable:
Know that the Alam-Saghir (Minor Universe) is a copy and a Nemūdār (Vectorial Abstraction) of the Alam-Kabir (Eminent Universe) and whatever is in the Alam-Kabir is also found in Alam-Saghir. So whatever is found within the Alam-Kabir (Eminent Universe) it ought to have a Nemudar (Vectorial Abstraction) within the Alam-Saghir (Minor Universe), otherwise any description of that object is inaccurate and false.
Definition: According to the treatise 10 of Nasafi Chapter 5 Nemudar of the beautitude of the Paradise are the temporal pleasures on this earth and the Nemudar of the torments of the Hell are the sufferings of humanity on this earth. Based upon this description the best translation for the Farsi word Nemudar is ‘Abstraction’ of something in some universe which is projected or imaged into another. Due to this aspect of the projection or imaging then the attribute ‘Vectorial’ is added, so Nemudar is Vectorial Abstraction.
“O Darwish! The relatedness of these universes are brimful with Ishq (Unary Unrestrained Love), every relatedness (say A in one universe is related to B in another universe) serves as mirror (reflects an image of A into B) while the antecedent and precedent (A and B) are actually in love with each other, and both in love with the mirror as well.
Suyuti Al-Ghazali on Muqabala , probably what you need to study:
Mapping one universe to another
“I say (it is my opinion): Since the universe of Shahada (Observables) became an ‘elevator’ towards the universe of Malakut (Spiritual Realms) and Suluk (Voyage) of Sirat-Al-Mustaqim (The Straight Path) refers to this upward glide i.e. the Din (Religion, way of spiritual life) and the resting-places of the Divine Guidance, therefore if there was no relationships and connections between these universes how could then be any form or glide from one to the other?
Due to the Divine Mercy there is‘equivalence’ between the realm of Shahad (Observables) and Malakut (Realm of Spirits) i.e. entities in one realm are corresponded to the entities in the other realm! Perhaps an entity in the Malakut (Realm of Spirits) has multitudes of corresponding entities in this world. Therefore a metaphor (e.g. entering and exiting the light) becomes an ‘exhibited display’ of an analog (of something in the other universe) and therefore corresponds to an entity in another universe and this correspondence is called Al-Mutabaqah.
The essence of Servanthood is to render ‘service’. The sentient may ‘serve’ its Nafs (e.g. the drop that thinks itself the ocean) or become subservient to The True Self, The Exalted and Glorious, Rab AlAalameen.
“O you who have believed, be supporters of Allah ..” Al-Qur’an
“Indeed Allah will help those who help Him. Indeed Allah is Exalted in Might, All-Powerful.” Al-Qur’an
“I was a Hidden Treasure and Wanted to Be Known” (hadith Qudsi)
Every thought, speech, action motivated by the desire to further that ‘Desire’ of ALLAH is Divine Service. For example, to gladden the heart of a fellow sentient — plant, animal, Insaan — you are helping that fellow sentient find ease and happiness in Creation and get a glimpse of the ‘Hidden Treasure’ that is our LORD, Ar-Rahmaan. That is ‘helping ALLAH’.
(Remember: That fellow sentient may indeed also be your own self …)
“Love God with all your heart, all your soul, all your mind. And Love your neighbor /even/ as you Love your self.” The Evangel of The Messiah Son of Mary (Salaam Upon them)
If you are walking faithfully in the footsteps of the Blessed Beloved of ALLAH, Mohammad Mostafa (SAWS), then that is so. And remember that ALLAH and HIS Messenger Love those who are ‘moderate’ in thought, speech, and action.
We are told that we have a Ruh. If we were not so told, how could we have discovered that we have a Ruh? In other words, what are some observable attributes of Ruh that would have led us to know that we have a Ruh? The question arose in my mind because I was thinking of an “architecture” of how man is made and how he fits into the universe. Then the question arose in my mind if Ruh should be a part of this architecture (the word used in an engineering sense). I could not settle this issue in my mind.
The “architecture” question I am working on assumes an “Equivalence Principle”. It states that the spiritual world and the physical world are shadows of each other. Further more the object and the shadow are completely equivalent to each other. I originally came up with this thought from Quran 13:15. But now that I look back, what I did ( to conclude equivalence principle from Quran 13:15) seems very heuristic, even less firm than heuristic. So before proceeding with the architecture question I am also perturbed by my doubt about the validity of an Equivalence Principle. May be a detailed explanation and understanding of Quran 13:15 will help me. I will look forward to some help for understanding 13:15.
Note: When I go to http://untiredwithloving.lossofgenerality.com/ I do not see a tab to login.
Salam to all brothers on the way
Zikr or quickly translated remembrance is the center of the way to be with God or Allah and it is the core of true Islam.
Remembrance is a quick translation to the word Zikr. First there should be recognition of the actions of Allah then there is remembrance that Allah as the only and sole acting power in the universe.
We can start with that.
Salaam Whisper and Salaam to everyone
Ibada is basically a term unknown to modern Muslims, their best understanding is what they watched in Hollywood movies depicting a person in cosmetic ritualistic acts of worship. So I admire a person as yourself who asks such honest and genuine question.
I cannot answer this question in any straightforward way, however over the years collected bits and pieces from books:
In Sunni books of the Arab, there are references to the Prophet’s saying that glancing upon the face of Imam Ali is Ibada! Does this mean worship, no not in the language Arab:
the glance upon one parents’ face is Ibada, said the Prophet peace be upon him.
‘The best of a man’s Ibada (Servitude for Allah) is his good opinions/judgments (about Allah or people)’, said the Prophet.
The highest level and most precious Ibada:
‘There is no poverty worse than ignorance, no investment with more return than that of ‘Aql (Intellect), and no Ibada (Servitude for Allah) like unto the Tafakkur (Thinking)’, said the Prophet.
‘Abada is the odoriferous incense burning on fire, ‘Abd is a plant with nice aroma.
‘Abd has the botanical nature of blooming aromatic plants and in extreme cases like an incense burning upon the flares of trials and tribulations, only to give out one of the most unique and loveliest aromas in heavens and earth.
Sometimes a plant must be dried i.e. dead in order for it to burn on the fire to give off lovely aroma, so are many ‘Abid (Servants of Allah) during their lives no one senses anything from their direction, but upon their death universe fills with the aroma of Divine Beauty!
Salaam Whisper and Salaam to everyone
Best reference for spirituality of Dhikr, from Qushairi Manifest:
Most important concept in metaphysics of Sufis is that human being cannot remember Allah in any form, nor even to mention the Divine Name, but it was Allah all along that remembered or mentioned the human being and the primordial echo of that remembrance or mention is our words remembering Allah:
For that matter the terminology of Qabiliyat has been used:
Human being a Divine Musical Instrument, and sounds coming out of him or her are nothing but Dhikr of Allah as in primordial memory accessed to understand something of Allah:
Being good to the mother is a requirement for a man to do proper Dhikr of remembrance of Allah, per Hadith of the Prophet:
Salam Sayyadi Dara, May Allah always keep you under the shadow of His love.
I was wondering about the meaning of Zikr-Allah, the remembrance of Allah. What does it mean in the Quranic sense and Sunnah sense? How do we do it? I have been told to repeat certain names of Allah or certain Ayahs from Quran. Is that the recommended way for Zikr?
I also sometimes wonder about the meaning of Ibadah. What does it mean in Quranic sense, and Sunnah sense? How do we do it? I have been told to do the ritual Salah in large number of Rakah. Is that the preferred way to do Ibadah?
قل اللهم يا ذا السلطان العظيم ذا المن القديم ذا الرحمة الكريم
Al-Qadim: The Infinite Ancient One
This was written for Sheikh Sayed Cassim Sayed .
Salaam Shakir and Salaam to everyone
Fitra, from the form Fatara belongs to a family of related words i.e. Falaqa and Shaqqa:
Fitra-t to invent but for the first time.
Allah Fatara means Allah created the people and started them (for the first time).
Al-Fitra-t: Allah Fatara the creation means Allah brought entities into being and invented them in a form (like kneading the dough) trained for a particular way of action (behavior):
فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَاۚ
30:30. Allah‘s Handiwork, that which, Fatara people conformally (according to the design of the handiwork)
Allah’s Handiwork has focused and positioned the human nature to believe (in Tauhid (Divine Oneness))
Fatir is the grammatical agent of verb Fatara i.e. the Sunderer, the sunderer across the cosmos, the starter of all objects going through the cosmic-wide sunderance of singularity.
Q: What is Singularity?
A: A singularity separates realm A from realm B, where each realm are endowed with structures and rules for existence of the entities within them. There is no way the two realms could immix and if they could they both would have had perished. They can coexist since the singularity forbids them to commix in whatsoever way.
Example 1: A larva crosses the singularity of a cocoon to adopt new rules of motion i.e. rapid aerial flight abandoning the completely incompatible slow crawling motion on branches.
Example 2: Ice in solid form, suddenly becomes liquid.
Example 3: Our bodies are molecularly quite similar to other animals, however these bodies serve as singularities through which our being-ness translocated from the other realm of spirits to this corporeal realm.