Inflammatory spiritual growth refers to the process of spiritual development that involves experiencing intense emotions and experiencing the personal transformation as a result of challenging and often painful experiences. This growth is characterized by a heightened awareness of the inner self and a willingness to confront difficult feelings and situations in order to gain greater understanding and insight. Inflammatory spiritual growth can be triggered by any experience, such as personal crises, traumatic events, or periods of intense self-reflection and reflection. Although the process can be difficult and uncomfortable, it can also lead to profound spiritual growth and a deeper sense of inner peace and contentment.
What is spiritual growth?
Spiritual growth refers to the process of developing and deepening a connection with a higher power, purpose, or inner self. This can include practices such as meditation, prayer, self-reflection, and service to others. The main goal of spiritual growth is to become more aware of your spirituality, connect with a higher power (with the power of the Creator) and live a more fulfilling and meaningful life.
Spiritual growth is a personal journey that is unique to each individual and can take many forms. Some people may feel that their spiritual growth is linked to specific religious practices, while others discover it through mindfulness or other forms of self-reflection, but this is wrong. Regardless of the particular path, spiritual growth is about gaining a deeper understanding of yourself and your place in the world, and ultimately finding peace and contentment.
How to increase spiritual strength
In today's fast-paced world, it is easy to get caught up in materialistic pursuits and forget about your inner being. However, taking the time to nurture your spiritual side can bring a sense of peace and contentment that material possessions cannot. Psychic power can manifest itself in many ways.
In this article, we will explore different ways to increase mental strength and how it can benefit our overall well-being. Whether you are a seasoned practitioner or new to spirituality, this article will provide valuable insight and advice to help you on your journey. So let's get started!
1. prayers for spiritual growth:
Here are some examples of prayers for spiritual growth from the Holy Quran:
- "O Allah is our only creator, grant us mercy from Yourself and prepare us for our right guidance." [Quran 18:10]
- "O Allah is our only creator, increase your knowledge." [Quran 20:114]
- "O Allah is our only creator, after You have guided us and given us mercy from Yourself, let our hearts not go astray. Indeed, You are the Giver." [Quran 3:8]
- “O Allah is our only creator, gives me the opportunity to thank You for the favor You have bestowed on me and my parents and to give justice as You agree. Accept me in your grace among the ranks of your righteous servants. " [Quran 27:19]
- "O Allah is our only creator, forgive us and our brothers who were before us in faith and bear [no] wrong against those who believe. Indeed, O our Lord, You are Merciful and Merciful." [Quran 59:10]
- “O Allah is our only creator. make us Muslims [submissive] to You and from our progeny [submissive] to You a nation of Muslims. And show us our rights and accept our repentance. Truly, truly You are repentant and merciful. " [Quran 2:128]
- “O Allah is our only creator. gives me the opportunity to thank You for the favor You bestowed on me and my parents, and to do the justice that You approve, and to do justice in my offspring. I have indeed confessed to you that I am a Muslim. "[Qur'an 46:15]
- "O Allah is our only creator. grant us patience and make our steps firm, that we may conquer the unbelievers." [Quran 2:250]
- "O Allah is our only creator. make me a place of prayer, [many] of my progeny. Accept my prayer, O our Lord." [Quran 14:40]
- "We believed, O Allah is our only creator. forgive us our sins and save us from the punishment of hell." [Quran 3:16]
2. fasting for spiritual growth:
Fasting is very important to practice for spiritual growth in Islam. Here are some ways in which fasting can help in spiritual growth:
- Increases Taqwa: Fasting is a way to increase taqwa (God-consciousness). It helps a person to be more aware of his actions, thoughts, and words and to be more aware of the presence of Allah in his life.
- Develops Self-Discipline: Fasting requires self-discipline, which is a key factor in spiritual growth. Through self-control, one can better resist temptation, develop good habits, and overcome bad habits.
- Promotes Gratitude: Fasting helps a person appreciate the blessings of Allah and become more grateful for what he has. It helps to raise awareness about the importance of food, water, and other basic needs in life.
- Encourages Generosity: Fasting encourages a person to be more generous and give to others. It can help a person develop deeper empathy and compassion for the less fortunate.
- Increases Patience and Perseverance: Fasting can be difficult, especially during the long summer days. However, it can help a person develop patience, endurance, and resilience. These qualities are essential for spiritual growth as they help a person overcome difficulties and face challenges with a positive attitude.
- Fasting is a most powerful tool for spiritual growth in Islam as it helps to develop taqwa, self-discipline, gratitude, generosity, patience, and perseverance.
Why does only Islam increase spiritual strength?
To understand this, it is very important to carefully observe the differences between Islamic concepts of spirituality and those of other religions and ideologies. In the absence of clear knowledge of this distinction, it often happens that when talking about the Islamic religious establishment, at least unconsciously, some vague notion associated with the word "non-secular" comes to mind when in this country. because of the chaos it is difficult to understand the spiritual machine of Islam, it is not the best transcendental spiritual and dependent intelligence, but the core of the whole and unified perception of life that Islam provides.
Frame - soul warfare
The most influential idea that forms the conceptual atmosphere of philosophy and religion is that the body and the soul simultaneously exist in opposition and conflict, and therefore in life, they cannot go together, and you can actually increase the price of the best of each other. For the soul, the boundaries of body and matter are a prison; the mundane movements of worldly life are fetters that bind the soul and prevent it from growing. Gaius inevitably came up with the famous idea of dividing the universe into extraterrestrial and mundane.
People who choose the worldly path are convinced from the very beginning that their spiritual needs are unsatisfied and thus indulge in a sensual view of life, which ultimately leads to strong materialism and hedonism. Thus, all worldly spheres of activity, be it social, political, economic or cultural, are adversely affected by the influence of spirituality and the world becomes full of injustice and tyranny. Alternatively, those who wanted to pursue spiritual excellence introduced innovative methods and devices for spiritual development and ascension to guide them to become "noble wanderers" in this world. They believe that at present in this international arena it is impossible to find any method of spiritual growth suitable for normal life. According to them, physical self-abnegation and self-denial are necessary for spiritual growth and perfection. They invented psychophysical activities and their own ascetic practices that would kill the dreams of the human body and render the body unconscious or even useless.
They see forests, mountains and various secluded places as ideal places for spiritual development, where the stress and bustle of civilization can no longer interfere with their religious practice and meditation. They cannot imagine the practicability of any other method of spiritual development than to flee from the world and its things, and to sever all ties with society and civilization.
This competition between body and soul leads to a remarkable idea of the development of human perfections. One of these ideals is the perfection of substance, which presupposes that man should be surrounded by the material comforts and gifts of the arena and should consider himself only an animal that best seeks dizzying heights in the field. The end result changes, he can beat like an animal, but the human in him cannot be expected to flourish. People have learned to fly like birds, swim like crocodiles, run like horses, even terrorize and destroy like wolves, but they have not learned to live like noble people.
On the contrary, the best is the perfection of the spiritual life, where not only the senses are subdued and conquered, but also the supersensible powers are awakened and the limitations of the sense world are completely removed. With these new conquests, people could sound as far as effective radio equipment, see distant hardware as with telescopes, and add power that they could simply touch or focus their field of vision with their hands. Cures incurable diseases. This extrasensory zone has always been an alternative path of human development, but it is not always difficult to imagine how difficult it is for humans!
In this respect, Islamic beliefs differ significantly from all dominant religious and philosophical systems. According to Islam, God appointed one person in the universe as his "Khalifa" (authority). He conferred upon him certain powers and positive duties and responsibilities for the execution of the extraordinary and most expedient constitution which he had bestowed upon him. The body is the only creation, and the soul must use it to exercise its power and fulfill its duties and responsibilities. Therefore, the body is not necessarily a prison for the soul, but rather a workshop or factory, and if the soul has any chance of growth and development, it can most easily be done with engines and machinery as a workshop.
Therefore, this world is not a place of punishment where the soul of man is bound by hooks or tricksters, but a place where God sends him to work and fulfill his duty in his direction. Innumerable things in this universe are subject to the power of the human soul, and several people are thereby brought into this world to fulfill the duties of this agent. Man's natural impulses have been transferred to civilizations, lifestyles, and social institutions. In this world, viable spiritual progress should not represent a person turning his face away from the workshop and retreating to some uninhabited corner.
On the contrary, the only form it should take is to stay in it and paint and make pleasant descriptions of yourself. For him, it is part of the nature of the testing center; each question and field of being is as if this test questionnaire; home, one's family, neighborhood, community, market, office, factory, faculty, custodial courts, police stations, parliaments, peace conferences, and battlefields are among the "query" topics, one of which you already know the answer to.
If he does not take more papers or leave most of his answer book blank, he will surely fail. The only chance for such improvement can be in the fact that one devotes all his time and attention to this exam and tries his best to answer all the question papers given to him.
Islam rejects and condemns the asceticism of life and offers a certain set of techniques and methods for the temporal improvement of mankind, not outside this world, but within it, through life's difficulties and failures. Thus, the realm of true spiritual flourishing, ascension, and ascension lies right at the heart of lifestyle interests, and not in the solitary places of transcendental slumber.
The criterion for ethical development
After explaining the basic methods of Islam, let's try to talk about the criteria that Islam provides for judging the improvement of the decay of the soul. The solution to this problem lies in the Khalifa idea just mentioned. As a Khalifa (Servant of God) one is responsible for all one's movements. It is his duty, by the divine will, to use the strength he has invested and all the means at his disposal in this world. He must seek God's approval by making the most of all the abilities and opportunities are given to him. In dealing with other people, he should adopt a God-approved attitude. Soon all his efforts and energies will be required to direct the affairs of this world as God requires. The more admirably a person fulfills this function with responsibility, obedience, and humility, the closer he is to God with the goal of seeking God's pride. In Islam, secular development is synonymous with being closer to Allah.
Similarly, if he is lazy, slothful, rebellious, rebellious and rebellious, he will continue to be far from God. In Islam, distance from God means that people's religion is corrupted and decayed. The explanation should make it clear that, from the Islamic point of view, the sphere of activity of a secular person is the same as that of a secular person. Each will work within one movement discipline; conversely, a religious man will be more attracted to painting than a secular man or woman.
Religious people can be as energetic as industrial worshipers or more active in family and social activities that extend from the home to market areas or international meeting places. What can distinguish the direction of their movements is, of course, the nature of their relationship with the gods and the goal they are pursuing.
What an unworldly person does may be his sense of responsibility before God to obtain God's favor, which is in accordance with God's laws concerning him. In contrast, a worldly character would be irresponsible, detached from God's guidance, and could be most effectively guided by one's own character and motives. This difference makes the whole life of a religious person a very good religious adventure and the whole existence of a worldly man or woman lacking the spark of spirituality.
Avenue to spirituality
Now, our role is also simple - to recognize the path prescribed by Islam for the search for human spiritual development in the context of secular life.
The first step in this course is Iman (faith). This means that the idea that man's mind and heart must bear in mind is that God alone is his power, sovereignty, and divinity; to find his pride is the end of all his efforts; that his commands alone reflect the rules of his existence. It must be his firm belief, not just an intellectual realization, but also a desire. The stronger and deeper this belief, the deeper the religion will be, which will allow you to continue in the direction of spiritual development and steadfastly face all changes.
The second step is ita'at (obedience), which means that one completely renounces one's independence and accepts obedience to God in practice after declaring faith in him as one's creed. In the language of the Qur'an, this obedience is called Islam (obedience). Therefore, man should not have the most effective known god as his lord and master, but he should completely submit to his master and submit his whole being to the master.
The third level is taqwa (devotion), which involves a realistic expression of God's religion in everyday patterns.
Taqwa (devotion) also includes refraining from doing anything that God forbids, even what He barely approves, the willingness to accept whatever God commands, and the distinction between lawful and unlawful, right and wrong, and precision in life. And scary. The last and best stage is Ihsan, (blessing), which means that one has recognized God's need for one's will. And added, at least in such a way as he feared, that it was wholly divine, whereby he began to love that which the Lord valued, and to hate that which he did not use. Therefore man should not most effectually avoid the evils which God now does not wish to spread over his earth, but should use all his strength and power to wipe them from the face of the earth, worshiping himself for his virtues, he should also endeavor to establish and spread these virtues and even his way of life value on a global scale. Those who reach this earth reach the highest point of spirituality and are closest to God.
This process of spiritual development is not for the individual, but for the community and the nation. Like individuals, communities can attain the remaining stages of ihsan (blessing) after various degrees of untimely ascension, and a kingdom with all its governance can eventually become mu'min (believer), Muslim (obedience), muttaqi (devotion) and muhsin (kindness). In fact, the ideals aspired to through Islam are realized in the simplest ideal form when the entire society moves along this line and the state of muttaqi and muhsin (pious and benevolent) emerges in this world.
It was the height of civilization when discernment prevailed in society and evil was subjugated. Let us now take a closer look at the spiritual training mechanisms that Islam has introduced to prepare individuals and societies for this motivation.
The religious machine of Islam is based on 4 basic principles. The first is prayer (salat), which brings a person into communion with God 5 times a day, awakens his memory, confirms his fears, cultivates love, reminds him again and again of divine instructions and thus prepares him to obey God. In my opinion, these prayers do not need to be prayed, but it is very imperative that they be prayed in the church so that the whole community and society can prepare for this method of spiritual development. It is a personal tool and social training in the secular promotion of Islam.
The second is zakat, which promotes the experience of financial sacrifice, compassion and cooperation among Muslims. Some people misinterpret zakat as a pure tax, although the spirit of zakat is quite different from the roots of taxation. The true meaning of Zakat is upliftment and purification. By using this phrase, Islam wants to make a person remember the true value of zakat, which comes from true love for Allah, and the financial help he offers his brothers is true, pure, and beneficial to his soul.
The third is fasting (saum), a whole month every year that trains piety and restraint both for me and for the entire Muslim network. So that society, both rich and poor, can rejoice in hunger and prepare mankind to overcome all difficulties and seek God's satisfaction.
The fourth is the Hajj (pilgrimage), which aims to promote normal brotherhood among believers as a basis for the worship of Allah (Allah), culminating in a movement that has responded to the truth for centuries. to answer the call of eternity.
Inspirational spiritual growth can be a difficult and challenging process, but it can also lead to profound personal transformation and spiritual development. When faced with difficult emotions and situations, individuals can gain a deeper understanding of themselves and their place in the world, creating a deeper sense of purpose and fulfillment. Through this process, individuals can also develop greater compassion and empathy for others and a greater appreciation for the beauty and complexity of life. Although the journey can be difficult, the benefits of exciting spiritual growth are immeasurable and can lead to a more fulfilling and meaningful life.
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