خرید و دانلود فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’)

دانلود و استفاده از فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) – تجربه‌ای بی‌نظیر در ارائه!

پاورپوینتی شیک و استاندارد:

فایل فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) شامل 82 اسلاید طراحی‌شده با دقت بالا است که کاملاً آماده برای ارائه یا چاپ در PowerPoint می‌باشد.

چرا فایل فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) گزینه‌ای عالی است؟

• گرافیک حرفه‌ای و جذاب: اسلایدهای فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) با طراحی مدرن و چشم‌نواز، پیام شما را به بهترین شکل منتقل می‌کنند.
• کاربری آسان: ساختار این پاورپوینت به‌گونه‌ای است که استفاده از آن بدون نیاز به تغییرات پیچیده ممکن باشد.
• آماده استفاده: تمامی اسلایدهای فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) از قبل تنظیم‌شده و بدون نیاز به ویرایش، قابل استفاده هستند.

تضمین کیفیت و دقت بالا:

این مجموعه بر اساس بالاترین استانداردهای طراحی ساخته شده است و کاملاً منسجم و بدون اشکال، مناسب برای ارائه‌های حرفه‌ای می‌باشد.

نکته قابل توجه:

برخی نسخه‌های غیررسمی ممکن است تغییراتی داشته باشند. این نسخه اصلی فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) با دقت و کیفیت بالا طراحی شده است.

همین حالا فایل فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) را دریافت کنید و یک ارائه بی‌نظیر داشته باشید!

بخشی از متن فایل پاورپوینت کامل Abrogation (naskh) and Change in Earlier Divine Rulings (bada’) :

… “an -Naskh” (CI ) is removal, to remove, to annul. The Arabs say: Nasakhati’shshamsu ‘z-zilla (IE CO CU = the sun removed the shadow). Allah says: And We did not send before you any apostle or prophet, but when he desired, the Satan made a suggestion respecting his desire; but Allah annuls that which the Satan casts, then does Allah establish His signs; and Allah is Knowing, Wise (22:52). Also, they say: Nasakhtu ‘l-kitab ( IE CECE = I copied the book); it is as though the writing was removed and its place changed. That is why another verse uses the word “at-tabdil” (CEEI = to change) in place of abrogation: And when We change (one) sign for (another) sign, and Allah knows best what He reveals, they say.’ “You are a forger”. Nay, most of them do not know (16:101).
Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only effect is the cancellation of the order which the verse had promulgated. It should be noted that the Qur`anic verse has been described as a “sign”, that is, a mark that points to another thing — a verse is a sign pointing to a Divine Command. The second verse, “Do you not know that Allah’s is the kingdom of the heavens and the earth. gives the reason as to why Allah abrogates some Qur`anic verses. All these factors indicate that abrogation removes a verse as far as its quality as a sign, as a symbol, is concerned. When abrogated, the verse remains in existence as before, but loses its quality as a sign — no longer does it point to an order, as the order is now cancelled. The next phrase, or cause to be forgotten clearly supports the foregoing explanation. “al-Insa` “(CCA ) is to make one forget, to erase out of memory, to eradicate from knowledge. By putting the two phrases side by side, the Qur`an makes it clear that abrogation entails erasure of a verse’s effect, while “al-insa`” causes eradication of the verse itself from the memory.

Symbolism — the quality of being a sign of something —varies with various signs having various aspects and directions. The Qur`anic verses are the signs of Allah because the jinn and the men are jointly and severally unable to bring its like; the rules ordained by Allah are His signs inasmuch as they create piety in man and bring him nearer to his Lord; every created thing is His sign, because it, by its existence, proves the existence of its Creator, and by the qualities of its being, leads to His attributes and names; the prophets and the friends of Allah are His signs inasmuch as they, with their words and deeds, call the humanity to Allah, and so on and so forth. Consequently, a sign may be great or small, strong or weak; that is why Allah says: Certainly he saw of the greatest signs of his Lord (53:18). Also, a sign may contain only one aspect of symbolism, and another may comprise of various such aspects. The former, when abrogated, is obliterated in its entirety, is completely destroyed. But in the case of the latter, it is possible to abrogate only one aspect of its symbolism, leaving the other ones intact; for example, a Qur`anic verse could be abrogated as far as its law was concerned, and yet continue as a Divine Sign because of its eloquence and miraculous qualities.
This generalized meaning of abrogation has been inferred from the reasoning given in the second verse: “Do you not know that Allah’s is the kingdom of the heavens and the earth. There are only two objections possible against the factuality of abrogation; or, as the reports say, these were the two arguments advanced by the Jews against it.
First: A sign given by Allah contains an actual benefit which cannot be obtained from any other thing. If that sign is abrogated, its inherent benefit would be lost; nothing could take its place to preserve that benefit. Allah is not like His creatures, nor is His knowledge like theirs. His knowledge does not change with the changes in external factors. It is not that one day He knew one thing and issued an order according to that knowledge; then next day the knowledge changed and He became aware of another factor which He did not know before, and therefore He had to cancel the previous order, replacing it with a fresh one. Such inconsistency is not worthy of Divine Sublimity. Of course, it is all right for us mortals, because we cannot comprehend all the aspects of an affair’ and as a result of this incomplete knowledge, our decisions are frequently changed and amended. But we should not compare Divine Knowledge without limited and defective perception.
Here it is necessary to point out that such an objection arises from a notion that the power of Allah is neither comprehensive and all-encompassing nor unrestricted and unconditional.
Second: Accepted that the Divine Power is all -encompassing and limitless. But once a thing is created it goes beyond the sphere of that power, and cannot be changed. Even in our case, we have power to do or not to do a certain work — so long as we have not done it; but once we have done it, it becomes an essential being, and goes beyond the limits of our power.
This argument is based on the rejection of the all-encompassing ownership of Allah; it presupposes that once Allah has managed a certain affair in a certain way, He cannot change that arrangement in another way. This Jewish belief is portrayed in the verse: And the Jews say: “The hand of Allah is tied up” (۵:۶۴).
Allah replies to the first objection with the question: “Do you not know that Allah has power over all things” He certainly has power over all things. Therefore, He may replace a sign with an equally good or even a better sign. The second objection is dealt with by the next question: “Do you not know that Allah’s is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper” Allah is the Owner of the heavens and the earth; He can do whatever He likes with His property. No one besides Him owns any thing; otherwise, that owner could interfere in the management of Allah or put restriction on His authority and control. None else owns any thing —neither in his own rights nor even when Allah gives to him a partial ownership. When we transfer the ownership of a property to another person, the transferee gets all the rights which we had in that property, and our rights are rendered null and void. But when Allah gives a property into someone’s possession, Allah’s ownership of the property is not disturbed in any way it does not come to an end, is not even diminished. He continues to be the real Owner and Controller of the property which Re has given to others. His is the unrestricted ownership and Unconditional management
If we look at what He has put under our ownership — without our having any independent authority over it — then He is our Guardian. And if we look at the apparent independence enjoyed by us, with His grace — although it is a poverty in the shape of plenty, a dependence disguised as independence —then too we cannot manage our affairs without His help; and He is our Helper.
The above explanation is based on the sequence and style of the two verses. First, there is the exclusivity of the declaration:
“Allah’s is the kingdom. . .” Then there is the sequence: “Do you not know that Allah has power over all things Do you not know that Allah’s is the kingdom of the heavens and the earth . . .” The two sentences have not been joined with any conjunctive, a sure indication that each is independent of the other, and that the first sentence deals with one objection and the second with another. The last sentence, “and that besides Allah you have no guardian or helper”, gives a finishing touch to the above replies: Even if you are oblivious of Allah’s all-encompassing power and ownership, and are looking at this nominal ownership of yours, you will know that it is not a permanent or independent ownership; you cannot manage it independently; you need a guardian to look after your interests — and Allah is that guardian. He can and does manage your affairs and your property as He likes.
On the other hand, if your eyes are so fixed on this possession as to make you forget your dependence; if you think that you are the independent and absolute owner of your property, even then you will have to admit that you cannot manage your own affairs, cannot obtain the results you want, without the help and assistance of a super power. And Allah is your real Helper; it is He who manages your affairs and your property for you. From whatever angle you look at this matter, Allah’s power over all things and His ownership of every thing remain unchallenged and undisputed.
“and that besides Allah you have no guardian or helper”: Apparently it should have been ‘besides Him.’ Then why did the Qur`an use the noun instead of the pronoun It was to indicate that the foregoing sentences contain the complete replies, and this sentence is not their integral part; rather it is an independent declaration to strengthen those replies.

This discourse leads us to the following conclusions: —
First: Abrogation is not a thing confined to only the religious laws; it holds its place in the sphere of creation too.
Second: Abrogation cannot take place without two sides:
(i) The abrogated thing or verse, (ii) the abrogative, that is, the thing or verse that abrogates.
Third: The abrogative contains all the benefits and the perfection that was found in the abrogated thing.
Fourth: Although the abrogative differs from the abrogated in its form, both have one thing in common — the perfection and the benefit. When a prophet dies and another is sent in his place — and both of them are the signs of Allah, one abrogating the other — it takes place in total conformity with the natural system. Life, death, sustenance and other such things often replace each other, the succeeding factors abrogating the preceding ones. It all depends on the varying needs of the society’s welfare, on ever-changing level of the man’s perfection. Likewise, when a religious law is replaced by another, the abrogating one has the same power as the abrogated one had, to lead to the spiritual and temporal well-being of the individual and the society; each perfectly suitable for the time it was, or is, in force; each more beneficial in the context of its time. For example, the order to “forgive” in the beginning of the call when the Muslims had neither the manpower nor the armaments, and the command to “fight” when Islam had gained some str