خرید و دانلود فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation?

فایل پاورپوینت فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation?؛ راهکاری شایسته برای ارائه‌های موفق

اگر به‌دنبال یک فایل ارائه‌ی آماده با کیفیت بالا و طراحی حرفه‌ای هستید، فایل فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation? انتخابی مناسب برای شماست. این مجموعه شامل 67 اسلاید استاندارد و دقیق است که با هدف ارتقاء کیفیت ارائه‌های شما تهیه شده‌اند.

دلایل انتخاب فایل فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation?:

• طراحی ساختارمند و چشم‌نواز: هر اسلاید با دقت بالا و توجه به اصول طراحی گرافیکی تهیه شده است تا محتوای شما به‌خوبی دیده و درک شود.
• آمادگی کامل برای ارائه: نیازی به ویرایش مجدد نیست؛ فایل فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation? آماده‌ی استفاده در کلاس، جلسه یا کنفرانس است.
• سازگاری کامل با پاورپوینت: نمایش صحیح اسلایدها در تمامی نسخه‌های PowerPoint بدون بهم‌ریختگی یا مشکل ظاهری تضمین شده است.

تولید شده با رویکرد حرفه‌ای:

تمامی بخش‌های فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation? با هدف ایجاد یک تجربه کاربری روان و بی‌نقص طراحی شده‌اند. جزئیات با دقت بالا تنظیم شده‌اند تا ارائه‌ای حرفه‌ای و تأثیرگذار داشته باشید.

توجه:

تنها نسخه رسمی فایل فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation? از کیفیت کامل برخوردار است. نسخه‌های غیرمجاز ممکن است شامل اشکالات طراحی باشند و توصیه نمی‌شود از آن‌ها استفاده شود.

با تهیه فایل فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation?، سطح ارائه‌های خود را ارتقاء دهید و مخاطبان خود را تحت تأثیر قرار دهید

بخشی از متن فایل پاورپوینت کامل How Does the Qur an Lend Itself to Interpretation? :

The answer to this question is contained in the previous section where we discussed the eternal validity of the Qur”an: it speaks to, instructs and guides man now as it did in the past.
As we have seen, the whole text of the Qur”an is a challenge to mankind and particularly to the enemies of Islam in that the Qur”an itself is proof of its own argument; it announces itself as a light, an illumination and an explanation of all things.
Thus a document which states and demonstrates that it is self-illuminating, hardly needs others to illuminate it. As proof that it is not the speech of man, the Qur”an says that it is a harmonious speech, without the slightest inconsistency and any seeming inconsistency may be removed through reflection on the Qur”an itself. If it were not the word of God, the Qur”an would not be as clear as it is.
Moreover, if such speed needed something or someone else to explain its meaning and purpose, it would neither be the proof nor the absolute authority that it is so obviously is. This clarity is absolute, even if a seemingly contradictory passage becomes the object of dispute; it could be understood by cross-reference to the text of the Qur”an.
For instance, at the time of the Prophet, such matters could be referred to him since his knowledge of the Qur”an was perfect and he did not need to refer to other verses for clarification. Those who insisted on disagreeing, or disbelieving in the Prophet”s fallibility, were not satisfied.
Therefore, commentaries which solve problems of interpretation by quoting the commentaries of the Prophet, without giving proofs from other Qur”anic verses, are useful only for those who believe in Prophethood and the Prophet”s infallibility. These people do not go unmentioned in the Qur”an; we are familiar with the following verse, if it had been from other than God then they would have found many inconsistencies in it.
This is a clear argument against those who would seek for inconsistencies in the Qur”an and find fault with the Prophet.
The Qur”an itself declares that the commentary and explanation of the Prophet is valid while the Prophet himself has confirmed the validity of the Qur”anic commentary of the Imams. We may summarize this by saying that in the Qur”an some verses may be explained by comparison with other verses and some by using the instructions and teachings of the Prophet and the Imams. The latter commentaries are not, of course, different from the explanation which is produced by comparing and analysing different verses.
Conclusion
There are three roads open to us when making commentary upon the Qur”an. Firstly, by using knowledge that one already possesses.
Secondly, with the help of the sayings of the Prophet or Imams.
Thirdly, by using a combination of methods: by reflection and analysis, or by allowing the verse to become clarified by comparing it to other verses, or by use of the sayings of the Prophet and the Imams, whenever possible.
The third way is the one which we have outlined in the last section and it is this way which the Prophet himself and the Imams of his family indicate in their teachings. As we have seen, the Prophet said that, “The verses were revealed to confirm each other,” and Imam “Ali said that “One part of the Qur”an explains another and one part witnesses to the other.”
It is, moreover, clear that this method of commentary is other than that warned against by the Prophet when he said, “Whoever makes a commentary upon the Qur”an according to his own opinion prepares for himself a place in the Fire.” This method uses the Qur”an to explain itself and is not based merely on explanation arising from whim or fancy.
The first method is unacceptable and exemplifies commentary based on opinion, except in cases where it agrees with the third method. The second method is the one used by the early scholars and for many centuries afterwards, and is still in use amongst both Sunni and Shi”ite scholars of the traditions of the Prophet. This method is limited, considering the vast nature of the subject and the countless number of questions, (both general and particular), arising from over six thousand verses.
Where, one asks, is the answer to such questions Where is the solution to so many intricate and perplexing questions Or, should we refer to the body of tradition concerning the verses
Let us not forget that the total number of traditions of the Prophet accepted and transmitted by the Sunni scholars number no more than two hundred and fifty; we should also remember that many of them are weak and some even totally unacceptable. It is true that the traditions of the Prophet and the Imams transmitted by the Shi”ite scholars number a thousand and that amongst them are to be found a consider- able number which are fully trustworthy.
Consideration of these traditions is not enough, however, given the countless questions which arise and the many Qur”anic verses that are not even mentioned in this body of traditions. Should one refer in such matters to the appropriate verses
As we have explained, this is not acceptable according to the method under consideration here. Should one simply abstain from investigation and imagine that the need for knowledge is non-existent In this case, what is one to understand by the verse, And we reveal the Book to you as an exposition of all things, [XVI:89] which is clear proof that the Qur”an itself is not a mystery but rather explains, among other things, itself, by its own light.
Chapter IV:82 contains the injunction, “Will they not ponder on the Qur”an.” Similarly, in chapters XLVII:24 and XXXVIII:29 “(This book) is a Book that we have revealed to you, full of blessing, that you may ponder its revelation and the men of understanding may reflect. ” Likewise in Chapter XXIII:68, “Have they not pondered the word, or has something come to them which did not come to their forefathers. ”
What are we intended to understand by these verses How are we to act in the light of the totally trustworthy traditions of the Prophet and the Imams in which they advise us to refer to the Qur”an itself in case of problems of interpretation and discordance of opinion According to many well known traditions of the Prophet, transmitted in unbroken chains of transmission, one is obliged to refer the tradition to the Book of God; if the tradition is in accordance with the Book, then it is accepted and used in commentary and, if in disagreement, it is rejected.
It is clear that the meaning of these traditions is applicable when one discovers through the Science of Commentary that the inner meaning of one verse is contrary to what is contained in another verse. In this case, one must reject what one has discovered through the study of commentaries.
These traditions are the best proof that the Qur”an, like speech or writing in general, has meaning and will always have meaning, even when studied independently of the traditions. Thus it is the duty of the commentators to take into account and reflect upon the traditions of the Prophet and Imams concerning Qur”anic verses but only use those traditions which are in accordance with the verse under scrutiny.
An Example of Commentary on the Qur”an with the Aid of the Qur”an
On four occasions in the Qur”an God says “Allah is the creator all beings,” [XXXIX:62]. The meaning is clear on each occasion; God is stating that everything man may possibly imagine in the world has been created by him and is sustained by Him. However, one should not ignore the fact that in hundreds of verses the Qur”an affirms the existence of cause and effect and attributes the action of every doer to the immediate cause.
Thus the effect of the burning of fire is a direct result of the fire itself, the growing of plants, the action of the plants, the falling rain caused by the state of the sky; the actions which man chooses to undertake are, according to the Qur”an, the result (and consequent responsibility) of man. We may also say that the doer of any action is the one responsible for that action, but God is the giver of existence, the Creator of deeds and the owner of deeds.
Keeping in mind this general relationship between the Creator and His creation, we may read in chapter XXXII:7 “Who made all things beautiful and good which We created. ” When we join this verse to the previous one we see that beauty and goodness necessarily accompany His creation and so anything which has existence in the cosmos is also good and beautiful. We should not forget, however, that in many verses, the Qur”an affirms the existence of good and its opposite, evil, useful things and harmful things, beauty a