Source(Google.com.pk)
Islamic Wallpaper For Pc Biogarphy
The world of Islam continued to expand, even during periods of civil war. By the mid-eighth century, Muslim conquests extended from the Iberian Peninsula to the inner Asian frontiers of China. The new Muslim state was, in many ways, the successor to the imperial systems of Persia and Rome, but the caliphates were clearly identified with Islam. The boundaries of the state and the Muslim community were basically the same, and the rulers, even when they were not known for piety, were still viewed by the majority as the successors to the Prophet.
It was the people of knowledge, or ulama, of the mainstream and not the caliphs who defined Islamic doctrine. Although there were state-appointed judges, Islamic jurisprudence (fiqh) was defined by independent ulama. The Sunni majority came to accept four schools of legal thought--the Hanafi, Maliki, Shafi'i, and Hanbali--as legitimate. By the eleventh century the ulama had also compiled authoritative collections of hadith, providing a standard for understanding the Sunnah of the Prophet. In this way, the Sunni tradition developed within the caliphal state but was not identical to it.
By the middle of the tenth century, the effective political and military power of the Abbasid caliphs had been greatly reduced. Power shifted to the military commanders who frequently took the title of sultan, meaning authority or power. The Abbasid caliphs continued to reside in Baghdad and provided formal recognition to sultans. Increasingly, military leadership was Turkish. Turks had come to the Middle East from Central Asia as slaves and mercenaries, but by the eleventh century there was a significant migration of Turkish peoples into the region. In 1055 Turks, under the leadership of the Seljuqs, took control of Baghdad and established a major sultanate in cooperation with the Abbasid caliphs. The new Seljuq sultanate represented a reorganization of Muslim institutions with great patronage for the ulama and establishment of the sultanate as the legitimate political system. This caliph-based sultanate system came to an end when the Mongols invaded the Middle East and conquered Baghdad in 1258.
In the era of the decline of the Sunni caliphate, Shi'i influence increased. During the eighth century Ja'far al-Sadiq, the sixth imam in the line of succession from Ali, provided the first fully comprehensive statement of Shi'i beliefs that became the basis for subsequent Shi'i mainstream groups. He provided opposition-ideology to the Sunni definition of the community but did not advocate revolution or virulent opposition to the Abbasids. The role of the imam was emphasized, and by the middle of the tenth century the moderate Shi'i mainstream accepted the imamate as spiritual and eschatological guide. This view defined a succession of twelve imams, the last of whom would enter a state of occultation and return as a messiah, or mahdi, in the future. The willingness to postpone expectations of a truly Islamic society until that return is an important part of Twelve-Imam (ithna ashari) Shi'ism. A minority maintained a more radical opposition, calling for messianic revolt, and identified with Ismail, a son of Sadiq who was not recognized by the Shi'i majority as being in the succession of imams. Ismaili Shi'ism provided the basis for the Fatimid movement in North Africa, which conquered Egypt in the tenth century and established a powerful Shi'i caliphate that lasted for more than two hundred years.
Islamic Wallpaper For Pc Biogarphy
The world of Islam continued to expand, even during periods of civil war. By the mid-eighth century, Muslim conquests extended from the Iberian Peninsula to the inner Asian frontiers of China. The new Muslim state was, in many ways, the successor to the imperial systems of Persia and Rome, but the caliphates were clearly identified with Islam. The boundaries of the state and the Muslim community were basically the same, and the rulers, even when they were not known for piety, were still viewed by the majority as the successors to the Prophet.
It was the people of knowledge, or ulama, of the mainstream and not the caliphs who defined Islamic doctrine. Although there were state-appointed judges, Islamic jurisprudence (fiqh) was defined by independent ulama. The Sunni majority came to accept four schools of legal thought--the Hanafi, Maliki, Shafi'i, and Hanbali--as legitimate. By the eleventh century the ulama had also compiled authoritative collections of hadith, providing a standard for understanding the Sunnah of the Prophet. In this way, the Sunni tradition developed within the caliphal state but was not identical to it.
By the middle of the tenth century, the effective political and military power of the Abbasid caliphs had been greatly reduced. Power shifted to the military commanders who frequently took the title of sultan, meaning authority or power. The Abbasid caliphs continued to reside in Baghdad and provided formal recognition to sultans. Increasingly, military leadership was Turkish. Turks had come to the Middle East from Central Asia as slaves and mercenaries, but by the eleventh century there was a significant migration of Turkish peoples into the region. In 1055 Turks, under the leadership of the Seljuqs, took control of Baghdad and established a major sultanate in cooperation with the Abbasid caliphs. The new Seljuq sultanate represented a reorganization of Muslim institutions with great patronage for the ulama and establishment of the sultanate as the legitimate political system. This caliph-based sultanate system came to an end when the Mongols invaded the Middle East and conquered Baghdad in 1258.
In the era of the decline of the Sunni caliphate, Shi'i influence increased. During the eighth century Ja'far al-Sadiq, the sixth imam in the line of succession from Ali, provided the first fully comprehensive statement of Shi'i beliefs that became the basis for subsequent Shi'i mainstream groups. He provided opposition-ideology to the Sunni definition of the community but did not advocate revolution or virulent opposition to the Abbasids. The role of the imam was emphasized, and by the middle of the tenth century the moderate Shi'i mainstream accepted the imamate as spiritual and eschatological guide. This view defined a succession of twelve imams, the last of whom would enter a state of occultation and return as a messiah, or mahdi, in the future. The willingness to postpone expectations of a truly Islamic society until that return is an important part of Twelve-Imam (ithna ashari) Shi'ism. A minority maintained a more radical opposition, calling for messianic revolt, and identified with Ismail, a son of Sadiq who was not recognized by the Shi'i majority as being in the succession of imams. Ismaili Shi'ism provided the basis for the Fatimid movement in North Africa, which conquered Egypt in the tenth century and established a powerful Shi'i caliphate that lasted for more than two hundred years.
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
Islamic Wallpaper For Pc
perpetuating slave elite that ruled Egypt and much of Syria until the early sixteenth century.
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