خرید و دانلود فایل پاورپوینت کامل The allocation of the Qur`an for the People of Israel

فایل پاورپوینت فایل پاورپوینت کامل The allocation of the Qur`an for the People of Israel؛ راهکاری شایسته برای ارائه‌های موفق

اگر به‌دنبال یک فایل ارائه‌ی آماده با کیفیت بالا و طراحی حرفه‌ای هستید، فایل فایل پاورپوینت کامل The allocation of the Qur`an for the People of Israel انتخابی مناسب برای شماست. این مجموعه شامل 41 اسلاید استاندارد و دقیق است که با هدف ارتقاء کیفیت ارائه‌های شما تهیه شده‌اند.

دلایل انتخاب فایل فایل پاورپوینت کامل The allocation of the Qur`an for the People of Israel:

• 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 The allocation of the Qur`an for the People of Israel 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 The allocation of the Qur`an for the People of Israel 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 The allocation of the Qur`an for the People of Israel 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 The allocation of the Qur`an for the People of Israel، سطح ارائه‌های خود را ارتقاء دهید و مخاطبان خود را تحت تأثیر قرار دهید

بخشی از متن فایل پاورپوینت کامل The allocation of the Qur`an for the People of Israel :

وَ إِذْ أَخَذْنا مِیثاقَ بَنِی إِسْرائِیلَ لا تَعْبُدُونَ إِلاَّ اللَّهَ وَ بِالْوالِدَیْنِ إِحْساناً وَ ذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِیمُوا الصَّلاهَ وَ آتُوا الزَّکاهَ ثُمَّ تَوَلَّیْتُمْ إِلاَّ قَلِیلاً مِنْکُمْ وَ أَنْتُمْ مُعْرِضُونَ(۸۳) وَ إِذْ أَخَذْنا مِیثاقَکُمْ لا تَسْفِکُونَ دِماءَکُمْ وَ لا تُخْرِجُونَ أَنْفُسَکُمْ مِنْ دِیارِکُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ(۸۴) ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَکُمْ وَ تُخْرِجُونَ فَرِیقاً مِنْکُمْ مِنْ دِیارِهِمْ تَظاهَرُونَ عَلَیْهِمْ بِالْإِثْمِ وَ الْعُدْوانِ وَ إِنْ یَأْتُوکُمْ أُساری تُفادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَیْکُمْ إِخْراجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْکِتابِ وَ تَکْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ یَفْعَلُ ذلِکَ مِنْکُمْ إِلاَّ خِزْیٌ فِی الْحَیاهِ الدُّنْیا وَ یَوْمَ الْقِیامَهِ یُرَدُّونَ إِلی أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ (۸۵) أُولئِکَ الَّذِینَ اشْتَرَوُا الْحَیاهَ الدُّنْیا بِالْآخِرَهِ فَلا یُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ یُنْصَرُونَ(۸۶) وَ لَقَدْ آتَیْنا مُوسَی الْکِتابَ وَ قَفَّیْنا مِنْ بَعْدِهِ بِالرُّسُلِ وَ آتَیْنا عِیسَی ابْنَ مَرْیَمَ الْبَیِّناتِ وَ أَیَّدْناهُ بِرُوحِ الْقُدُسِ أَ فَکُلَّما جاءَکُمْ رَسُولٌ بِما لا تَهْوی أَنْفُسُکُمُ اسْتَکْبَرْتُمْ فَفَرِیقاً کَذَّبْتُمْ وَ فَرِیقاً تَقْتُلُونَ (۸۷) وَ قالُوا قُلُوبُنا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِکُفْرِهِمْ فَقَلِیلاً ما یُؤْمِنُونَ(۸۸)

And when We made a covenant with the Children of Israel: “You shall not worship (any) but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and speak to men good (words) and keep up prayer and pay the zakdt.” Then you turned back except a few of you and (now too) you turn aside (83). And when We made a covenant with you: “You shall not shed your blood and you shall not turn your people out of your cities;” then you gave a promise while you witnessed (84). Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives, you would ransom them – while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other What then is the reward of such among you as do this but disgrace in the life of this world, and on the Day of Resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do (85). These are they who have bought the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped (86). And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa, the son of Maryam, clear evidence and strengthened him with -the holy spirit. What! whenever then an apostle came to you with that which your souls did not desire, you were insolent, so you called some (of them) liars and some you slew (87). And they say: “Our hearts are covered.” Nay, Allah has cursed them on account of their unbelief; so little it is that they believe (88).
COMMENTARY

QUR`AN: And when We made a covenant with the Children of Israel: “You shall not worship (any) but Allah. . .”: To begin with, the verse refers to the Children of Israel in third person, and then ends by addressing them in second person, “Then you turned back . . .” The first sentence mentions making a covenant with them – which must naturally be in words – then describes that covenant; this in its turn begins with a declarative sentence, “You shall not worship (any) but Allah”, and ends up with some imperative ones, “and speak to men good words . . .” When the stories of the Israelites began, they were addressed in second person, because the verses contained a lot of admonition and reprimand; it continued to the story of the Cow when, because of demands of eloquence, it was changed to third person. Consequently, this verse too began with third person, but when time came to quote the verbal covenant, the style reverted to the second person.
“You shall not worship (any) but Allah”: It is a prohibition in the form of an information. This style shows the utmost importance attached to the ban by the speaker – it is as though the speaker has no doubt whatsoever that the order shall be complied with, and that, in this case, the servants will not dare to go near idolatory.

The same style is continued in the next clause, “and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy.”
The change over to second person, although resorted to for the purpose of quoting the covenant, has put the speech back to the original style and has linked the last clauses of the covenant to the fresh admonitary ones: “and keep up prayer and pay the zakat. Then you turned back . . .”

QUR`AN: and (you shall do) good to (your) parents. . .: As translated here, it is a declarative sentence with the sense of imperative. It may also be translated as an imperative sentence: “and (do) good . . .” The verse gives, in descending order of importance, the list of those whom one should do good to. The parents are the root of man’s existence, and nearest of all to him. Then come the near of kin. Going outs