خرید و دانلود فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law?

فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law?؛ انتخابی مطمئن برای ارائه‌ای حرفه‌ای

اسلایدهایی آماده برای استفاده:

فایل فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? شامل 50 اسلاید با طراحی دقیق و ساختاری استاندارد است که برای ارائه‌های رسمی یا چاپ، کاملاً مناسب و آماده استفاده می‌باشد.

ویژگی‌هایی که فایل فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? را متمایز می‌کند:

• طراحی بصری حرفه‌ای:فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? با بهره‌گیری از رنگ‌بندی هوشمندانه و چیدمان اصولی جهت انتقال بهتر مفاهیم ارائه.
• سهولت در اجرا: تمامی اسلایدها از پیش تنظیم شده‌اند و بدون نیاز به ویرایش، قابل استفاده هستند.
• وضوح بالا و نظم ساختاری: کیفیت بالای عناصر گرافیکی و هماهنگی کامل در نمایش، تجربه‌ای بدون نقص را فراهم می‌سازد.

استاندارد بالا در تولید محتوا:

فایل فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? با رعایت اصول حرفه‌ای طراحی شده و عاری از هرگونه ایراد گرافیکی یا ناهماهنگی در نمایش می‌باشد.

نکته مهم:

در صورت مشاهده نسخه‌هایی با کیفیت پایین‌تر، توجه داشته باشید که ممکن است نسخه‌های غیررسمی باشند. نسخه اصلی فایل فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? تنها از طریق منبع معتبر در دسترس است.

هم‌اکنون فایل فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? را دریافت کرده و ارائه‌ای حرفه‌ای و متمایز تجربه نمایید

بخشی از متن فایل پاورپوینت کامل Who is Those Capable of Interpreting Divine Law? :

The laws that scholars have laboriously elaborated and compiled over the ages to meet the needs of different societies have always stood in need of intelligent and alert interpreters when it came to implementation. The laws of Islam, although they rest on revealed norms and divine guidance, are no exception to this rule.
Certain verses of the Qur”an, which is the fundamental and primary source for deducing anything related to Islam, are not entirely clear in their purport and signification for they do not yield a single, categorical sense. Recourse to exegesis in order to clarify points of ambiguity is therefore necessary.
Furthermore, the Noble Qur”an sets forth the main lines and general principles of the programs of action Islam proposes in various spheres; it does not go into the details of every law and prescript. If therefore someone wishes to obtain comprehensive knowledge of those programs in their entirety, he cannot content himself simply with the text of the Qur”an.
The differences of opinion and approach that have arisen with respect to the meaning of certain verses, as well as traditions of the Prophet, peace and blessings be upon him and his family, have played a large part in the distortion and transformation of some of the original concepts of Islam. Interested parties and people tied to the ruling establishment have succeeded in putting forward interpretations that correspond to the interests of the rulers, a phenomenon that happened repeatedly during the Umayyad and “Abbasid caliphates. In such a whirlpool of confusion, what needs to be done to prevent the truth from remaining unknown Does it not appear necessary that recourse should be had to a single learned authority on jurisprudence, one divinely protected against sin, a man of independent opinion, having a comprehensive knowledge of the Book, the heir to the knowledge of the Prophet, in order for him to acquaint us with the original meaning and purpose of the Qur”an
An authority who implements the various commands of the Qur”an in a practical and visible way and who serves as an indisputable marker of the right and the wrong The clarifications he makes and the deductions he draws, being based on the principles of the Qur”an and inspired by revealed law, will be decisive for all followers of Islam and capable of ending all differences of opinion: he will be like a compass in the hand of a distraught captain.
If we do not have recourse to such qualified interpreters of the Qur”an, we will fall prey to doubt and confusion, or, by following incorrect interpretations, stray far from the true teachings of the Qur”an.
Imam Ja”far al-Sadiq, peace be upon him, established the greatest center for the teaching of Islam, training a multitude of scholars whose task it was to instruct the people and draw their attention to the dangers posed by the fabricators of hadith. His scientific and intellectual activity served to offset the waves of corruption that were unfurling at the time, as well as the erroneous concepts and biased theories the ground for which had been prepared by the political situation of the day.
One day, a group of the companions and students of the Imam, men who bequeathed to the ummah a great legacy of knowledge that they derived from him, were gathered in his presence. The Imam addressed Hisham b. Hakam who was present among them: “Will you not tell us something about the conversation you had with “Amr b. “Ubayd” He replied: “I would be embarrassed to say anything in your presence.” But the Imam insisted, and so Hisham b. Hakam spoke as follows:
“I learned that Amr b. “Ubayd had begun to assume some religious responsibilities, establishing a teaching circle in the mosque at Basrah. This news disturbed me, and so I set out for the mosque, where I found him sitting, answering people”s questions. I approached him and said: “O scholar, I am a stranger here; will you permit me to ask a question” He replied that I might, so I asked him: “Do you have eyes” “Amr responded: “Young man, what kind of a question is this Why ask about something you can see to be true” But I persisted, asking him to answer my question. He consented, so I repeated the question. When he answered in the affirmative, I next asked him; “What do you do with eyes” “I see colors and people.” Then I asked; “Do you have a nose” “Yes.” “What do you do with your nose” “I smell things.” “Do you have a mouth” “Yes.” “What do you do with it” “I taste the food that I eat.” “Do you have ears” “Yes.” “What do you with them” “I hear sounds.”
“”Now, do you have a heart” “Yes.” “What do you do with it” “My heart is an instrument of weighing and measuring; by means of it I assess the truth or falsehood of whatever knowledge comes to my senses and limbs.”
“Then I asked: “Can any limb or member dispense with the heart (qalb)” “”No.”
“”Even if all limbs and members are completely healthy”
“”Young man, whenever any bodily sense is mistaken in its perceptions or doubts their accuracy, it has recourse to the heart in order to resolve its doubts and gain some measure of confidence and certainty.”
“”So the role of the heart with respect to the members and limbs is, in accordance with divine command, to remove error, confusion, and bewilderment” “”Yes.”
“”So the existence of the heart in man is a necessity without which his members and limbs lose their sense of direction”
“”Yes.”
“”O Abu Marwan, God has not left your senses and limbs without a guide to rectify their errors and doubts. Is it then possible that He should leave human society, despite all the dissension and ignorance that beset it, to its own devices, without any leader to guide it A fitting leader who will remove all confusion and error”
“”Amr remained silent for a while, and then he said:
“”Are you not Hisham b. Hakam”
“”No.”
“”Are you one of his companions”
“”No.”
“”Where do you come from”
“”I come from Kufah.”
“Then he said, “Indeed you are Hisham,” stood up, caused me to sit where he had been sitting, and remained silent until I got up to leave.”
The Imam smiled and said: “From whom did you learn this mode of argumentation” Hisham replied: “From you.” Then the Imam said: “I swear by God that this same argument is to be found in the pages revealed to Ibrahim and Musa.” [1]
Men may therefore gain access to the commands and prescription