Wallpaper Download For Mobile Free Hd for Mobile Free Image Search for Pc Love Hd 3d free For Mobile: Islamic Wallpaper

Showing posts with label Islamic Wallpaper. Show all posts

Wednesday, 11 March 2015

Islamic Wallpaper Wallpaper Download For Mobile Free Hd for Mobile Free Image Search for Pc Love Hd 3d free For Mobile

Islamic Wallpaper Biography

source(google.com.pk)

An Islamic state (Arabic: الدولة الإسلامية‎ ad-dawlah al-islamīyah) is a type of government, in which the primary basis for government isIslamic religious law (sharia). From the early years of Islam, numerous governments have been founded as "Islamic", beginning most notably with the caliphate established after the Islamic prophet Muhammad and including subsequent governments ruled under the direction of a caliph (meaning "successor" [to Muhammad]).

However, the term "Islamic state" has taken on a more specific modern connotation since the 20th century. The concept of the modern Islamic state has been articulated and promoted by ideologues such as Abul A'la Maududi, Ayatollah Ruhollah Khomeini,Israr Ahmed, and Sayyid Qutb. Like the earlier notion of the caliphate, the modern Islamic state is rooted in Islamic law. It is modeled after the rule of Muhammad. However, unlike caliph-led governments which were imperial despotisms or monarchies (Arabic: malik), a modern Islamic state can incorporate modern political institutions such as elections, parliamentary rule, judicial review, and popular sovereignty.

Today, many Muslim countries have incorporated Islamic law, wholly or in part, into their legal systems. Certain Muslim states have declared Islam to be their state religion in their constitutions, but do not apply Islamic law in their courts. Islamic states which are notIslamic monarchies are usually referred to as Islamic republics.The term caliphate refers to the first system of government established by Muhammad in 622 CE, under the Constitution of Medina. It represented the political unity of the MuslimUmmah (nation), although it did not always incorporate the full religious community of Muslims (for example, Khawarijites and Shia). It was subsequently led by Muhammad's disciples who were known as the Rightly Guided (Rashidun) Caliphs (632-661 CE). The Arabian Empire significantly expanded under the Umayyad Caliphate (661-750) and theAbbasid Caliphate (750-1258).The term caliphate refers to the first system of government established by Muhammad in 622 CE, under the Constitution of Medina. It represented the political unity of the MuslimUmmah (nation), although it did not always incorporate the full religious community of Muslims (for example, Khawarijites and Shia). It was subsequently led by Muhammad's disciples who were known as the Rightly Guided (Rashidun) Caliphs (632-661 CE). The Arabian Empire significantly expanded under the Umayyad Caliphate (661-750) and theAbbasid Caliphate (750-1258).

§The Essence of Islamic governments[edit]

The essence or guiding principles of an Islamic government or Islamic state, is the concept of Al-Shura. Different scholars have different understandings or thoughts, with regard to the concept al-Shura. However, most Muslim scholars are of the opinion that Islamic al-Shura should consist of:[1]

Meeting or consultation, that follows the teachings of Islam.

Consultation following the guidelines of the Quran and Sunnah.

There is a leader elected among them to head the meeting.

The discussion should be based on mushawarah and mudhakarah.

All members are given fair opportunity to voice out their opinions.

The issue should be of maslahah ammah or public interest.

The voices of the majority are accepted, provided it does not violate the teachings of the Quran or Sunnah.

Muhammad himself respected the decision of the shura members. He is the champion of the notion of al-Shura, and this was illustrated in one of the many historical events, such as in the Battle of Khandaq (Battle of the Trench), where Muhammad was faced with two decisions, i.e. to fight the invading pagan Arab armies outside of Medina or wait until they enter the city. After consultation with the sahabah (companions), it was suggested by Salman al-Farsi that it would be better if the Muslims fought the unbelievers within Medina by building a big ditch on the northern periphery of Medina to prevent the enemies from entering Medina. This idea was later supported by the majority of the sahabah, and thereafter Muhammad also approved it.

The reason why Muhammad placed great emphasis on the agreement of the decision of the shura was because the majority of opinion (by the sahabah) is better than the decision made by one individual.

§Revival and abolition of the Ottoman Caliphate[edit]

Main article: Ottoman Caliphate

The Ottoman Sultan, Selim I (1512–1520) reclaimed the title of caliph, which had been in dispute and asserted by a diversity of rulers and "shadow caliphs" in the centuries of the Abbasid-Mamluk Caliphate since the Mongols' sacking of Baghdad and the killing of the last Abbasid Caliph in Baghdad, Iraq 1258.

The Ottoman Caliphate as an office of the Ottoman Empire was abolished under Mustafa Kemal Atatürk in 1924 as part of Atatürk's Reforms. This move was most vigorously protested in India, as Gandhi and Indian Muslims united behind the symbolism of the Ottoman Caliph in the Khilafat (or "Caliphate") Movement, which sought to reinstate the Caliph deposed by Atatürk. The Khilafat Movement leveraged the Ottoman political resistance to the British Empire, and this international anti-imperial connection proved to be a galvanizing force during India's nascent nationalism movement of the early 1900s, for Hindus and Muslims alike, even though India was far from the seat of the Ottoman Caliphate in Istanbul.

§The modern Islamic state[edit]

§Origins in 20th-century nationalist and anti-imperialist movements[edit]

See also: Abul A'la Maududi

"The very term, 'Islamic State', was never used in the theory or practice of Muslim political science, before the twentieth century," a Pakistani scholar wrote,[2] and western scholars of Islam agree.[3]

The modern conceptualization of the "Islamic state" is attributed to Abul A'la Maududi (1903–1979), a Pakistani Muslim theologian who founded the political party Jamaat-e-Islamiand inspired other Islamic revolutionaries such as Ayatollah Ruhollah Khomeini.[4] Abul A'la Maududi's early political career was influenced greatly by anti-colonial agitation in India, especially after the tumultuous abolition of the Ottoman Caliphate in 1924 stoked anti-British sentiment.[5]

The Islamic state was perceived as a "third way" between the rival political systems of democracy and socialism (see also Islamic Modernism).[6] Maududi's seminal writings onIslamic economics argued as early as 1941 against free-market capitalism and socialist state intervention in the economy, similar to Mohammad Baqir al-Sadr's later Our Economics written in 1961. Maududi envisioned the ideal Islamic state as combining the democratic principles of electoral politics with the socialist principles of concern for the poor.[7]

§Islamic states today[edit]

Islamic states (dark green), states where Islam is the official religion (light green), secular states (blue) and other (orange), among countries with a Muslim majority.

Today, many Muslim countries have incorporat

Economics written in 1961. Maududi envisioned the ideal Islamic state as combining the democratic principles of electoral politics with the socialist principles of concern for the poor.[7]

§Islamic states today[edit]

Islamic states (dark green), states where Islam is the official religion (light green), secular states (blue) and other (orange), among countries with a Muslim majority.

Today, many Muslim countries have incorporated Islamic law, wholly or in part, into their legal systems. Certain Muslim states have declared Islam to be their state religion in their constitutions, but do not apply Islamic law in their courts. Islamic states which are not Islamic monarchies are usually referred to as Islamic republics,[8] including the Islamic Republics of Pakistan, Iran[9] and Afghanistan.[10] Pakistan adopted the title under the constitution of 1956.Mauritania adopted it on 28 November 1958. Iran adopted it after the 1979 Revolution that overthrew the Pahlavi dynasty. In Iran, the form of government is known as "Guardianship of the Islamic Jurists". Afghanistan was run as an Islamic state ("Islamic State of Afghanistan") in the post-communist era since 1992 but then de facto by the Taliban("Islamic Emirate of Afghanistan") in areas controlled by them since 1996, and after the 2001 overthrow of the Taliban the country is still known as the "Islamic Republic of Afghanistan". Despite the similar name, the countries differ greatly in their governments and laws.

Pan-Islamism is a form of religious nationalism within political Islam which advocates the unification of the Muslim world under a single Islamic state, often described as a caliphate.

The Libyan interim Constitutional Declaration as of 3 August 2011 declared Islam to be the official religion of Libya.

§Iran[edit]

Leading up to the Iranian Revolution of 1979, many of the highest-ranking clergy in Shia Islam held to the standard doctrine of the Imamate, which allows political rule only by Muhammad or one of his true successors. They were opposed to creating an Islamic state (see Ayatollah Ha'eri Yazdi (Khomeini's own teacher), Ayatollah Borujerdi, Grand Ayatollah Shariatmadari, and Grand Ayatollah Abu al-Qasim al-Khoei).[11] Contemporary theologians who were once part of the Iranian Revolution also became disenchanted and critical of the unity of religion and state in the Islamic Republic of Iran, are advocating secularization of the state to preserve the purity of the Islamic faith (see Abdolkarim Soroushand Mohsen Kadivar).[12]

§Pakistan[edit]

Pakistan was created as a separate state for Indian Muslims in British India in 1947, and followed the parliamentary form of democracy. In 1949, the first Constituent Assembly of Pakistan passed the Objectives Resolution which envisaged an official role for Islam as the state religion to make sure any future law should not violate its basic teachings. On the whole, the state retained most of the laws that were inherited from the British legal code that had been enforced by the British Raj since the 19th century. In 1956, the elected parliament formally adopted the name "Islamic Republic of Pakistan", declaring Islam as the official religion.

Islamic Wallpaper Wallpaper Download For Mobile Free Hd for Mobile Free Image Search for Pc Love Hd 3d free For Mobile

Islamic Wallpaper Wallpaper Download For Mobile Free Hd for Mobile Free Image Search for Pc Love Hd 3d free For Mobile

Islamic Wallpaper Biography

source(google.com.pk)

The Islamic state and Muslims' system of government evolved through various stages.[2] The precise dates of various periods in history are more or less arbitrary. The City-state period lasted from 620s to 630s. The Imperial period lasted from 630s to 750s. The Universal period lasted from 750s to around 900s. These correspond to the early period of post-classical history. The "Decentralization" period lasted from around 900s to the early 1500s. This correspond to the high period and late period of post-classical history. The"Fragmentation" period lasted from around 1500s to the late 1910s. The contemporary period, referred to as the National period, lasted from 1910s into the twenty-first century.The study of the earliest periods in Islamic history is made difficult by a lack of sources.[3] For example, the most important historiographical source for the origins of Islam is the work of al-Tabari.[4] While al-Tabari was an excellent historian by the standards of his time and place, use of his work as a source is problematic for two reasons. For one, his style of historical writing nonetheless permitted liberal use of mythical, legendary, stereotyped, distorted, and polemical presentations of its subject matter. Second, al-Tabari's descriptions of the beginning of Islam post-date the events by a large amount of time, al-Tabari having died in 923 CE.[5][6]
Differing views about how to deal with the available sources has led to the development of four different approaches to the history of early Islam. All four methods have some level of support today.[7][8] The descriptive method uses the outlines of Islamic traditions, while being adjusted for the stories of miracles and faith-centred claims within those sources.[9] Edward Gibbon and Gustav Weil represent some of the first historians following the descriptive method. On the source critical method, a comparison of all the sources is sought in order to identify which informants to the sources are weak and thereby distinguish spurious material.[10] The work of William Montgomery Watt and that of Wilferd Madelung are two source critical examples. On the tradition critical method, the sources are believed to be based on oral traditions with unclear origins and transmission history, and so are treated very cautiously.[11] Ignaz Goldziher was the pioneer of the tradition critical method, and Uri Rubin gives a contemporary example. The skeptical method doubts nearly all of the material in the traditional sources, regarding any possible historical core as too difficult to decipher from distorted and fabricated material.[12] An early example of the skeptical method was the work of John Wansbrough.
Nowadays, the popularity of the different methods employed varies on the scope of the works under consideration. For overview treatments of the history of early Islam, the descriptive approach is more popular. For scholars who look at the beginnings of Islam in depth, the source critical and tradition critical methods are more often followed.[7]
After the 8th century CE, the quality of sources improves.[13] Those sources which treated earlier times with a large temporal and cultural gap now begin to give accounts which are more contemporaneous, the quality of genre of available historical accounts improves, and new documentary sources—such as official documents, correspondence and poetry—appear.[13] For the time prior to the beginning of Islam—in the 6th century CE—sources are superior as well, if still of mixed quality. In particular, the sources covering theSasanian realm of influence in the 6th century CE are poor, while the sources for Byzantine areas at the time are of a respectable quality, and complemented by Syriac Christiansources for Syria and Iraq.[14]
§Islamic origins[edit]

Main articles: Quraysh (tribe), Banu Hashim, Muhammad and Qu'ran
Islam began within the context of Late Antiquity.[13] In pre-Islamic Arabia, Arab people lived on the Arabian Plate. In the south of Hedjaz (principal religious and commercial center of post-classical Arabia), the Arabic tribe of Quraysh (Adnani Arabs), to which Muhammad belonged, had been in existence. Near Mecca, the tribe was increasing in power. The Quraysh were the guardians of the Kaaba within the town of Mecca and was the dominant tribe of Mecca upon the appearance of Islam. The Kaaba, at the time, was used as an important pagan shrine. It brought revenues to Mecca because of the multitude of pilgrims that it attracted. Muhammad was born into the Banu Hashim tribe of the Quraysh clan,[15] a branch of the Banu Kinanah tribe, descended from Khuzaimah and derived its inheritance from the Khuza'imah (House of Khuza'a).
Muhammad Kaaban
Nakkaş Osman, Istanbul (1595)
(Ed., note artists began representing the veil-covered face of Muhammad from the 16th century onwards)

According to the traditional Islamic view, the Qur'an (Koran) began with revelations to Muhammad by the angel Gabriel (when he was 40 years old) in 610. The history of the Qur'an began when its verses were revealed to the Muhammad. The rise of Islam began around the time Muslims took flight in the Hijra, moving to Medina.
In 628, the Makkah tribe of Quraish and the Muslim community in Medina signed a truce called the Treaty of Hudaybiyya beginning a ten-year period of peace. War returned when the Quraish and their allies, the tribe of 'Bakr', attacked the tribe of 'Khuza'ah', who were Muslim allies. In 630, Muslims conquered Mecca. Muhammad died in June 632. The Battle of Yamama was fought in December of the same year, between the forces of the first caliph Abu Bakr and Musailima.
See also: Early scholars of Islam
§City-states and Imperial period[edit]

Main articles: Succession to Muhammad and Caliphate
After Muhammad died, a series of Caliphs governed the Islamic state: Abu Bakr (632-634), Umar ibn al-Khattab (Umar І, 634-644), Uthman ibn Affan, (644-656), and Ali ibn Abi Talib (656-661). These leaders are known as the "Rashidun" or "rightly guided" Caliphs in Sunni Islam. They oversaw the initial phase of the Muslim conquests, advancing through Persia, Egypt, the Middle East and North Africa.
Umar improved the administration and built cities like Basra and canal and irrigation networks. To be close to the poor, Umar lived in a simple mud hut without doors and walked the streets every evening. After consulting with the poor, Umar established the first welfare state Bayt al-mal.[16][17][18] The Bayt al-mal or the welfare state was for the Muslim and non-Muslim poor, needy, elderly, orphans, widows, and the disabled. The Bayt al-mal ran for hundreds of years under the Rashidun Caliphate in the 7th century and continued through the Umayyad period and well into the Abbasid era. Umar also introduced child benefit for the children and pensions for the elderly.[19][20][21][22] The expansion of the state, was partially terminated between 638–639 during the years of great famine and plague in Arabia and Levant respectively. During Umars reign, within 10 years Levant, Egypt, Cyrenaica, Tripolitania, Fezzan, Eastern Anatolia, almost the whole of Sassanid Persian Empire including Bactria, Persia, Azerbaijan, Armenia, Caucasus and Makran were incorporated into Islamic State. When Umar was assassinated in 644, the election of Uthman as successor was met with increasing opposition. The Qur'an was standardized during this time.
Local populations of Jews and indigenous Christians, persecuted as religious minorities and taxed heavily to finance the Byzantine–Sassanid Wars, often aided Muslims to take over their lands from the Byzantines and Persians, resulting in exceptionally speedy conquests.[23][24] As new areas joining the Islamic state, they also benefited from free trade, while trading with other areas in the Islamic state, so as to encourage commerce, in Islam trade is not taxed, wealth is taxed.[25] The Muslims paid Zakat on their wealth to the poor. Since the Constitution of Medina, was drafted by the Islamic prophet Muhammad the Jews and the Christians continued to use their own laws in the Islamic State and had their own judges.[26][27][28] Therefore they only paid for policing for the protection of their property. To assist in the quick expansion of the state, the Byzantine and the Persian tax collection systems were maintained and the people paid a poll tax lower than the one imposed under the Byzantines and the Persians.
In 639, Muawiyah I was appointed as the governor of Syria after the previous governor Abu Ubaidah ibn al-Jarrah died in a plague along with 25,000 other people.[29][30] To stop the Byzantine harassment from the sea during the Arab–Byzantine wars, in 649 Muawiyah I set up a navy; manned by Monophysitise Christians, Copts and Jacobite Syrian Christians sailors and Muslim troops. This resulted in the defeat of the Byzantine navy at the Battle of the Masts in 655, opening up the Mediterranean.[31][32][33][34]
When Umar was assassinated in 644, Uthman ibn Affan became the next caliph. As it is well known that Arabic language is written without vowels, and when Qur'an reached the non-Arabic speakers, people began having different dielects and phonics which was changing the exact meaning of verses in the Qur'an. This was brought to the notice of Uthman ibn Affan. Begun in the time of Uthman ibn Affan, the compilation of the Qur'an was finished sometime between 650 and 656, Uthman sent copies to the different centers of the expanding Islamic empire. From then on, thousands of Muslim scribes began copying the Qur'an.[35]
The Qur'an and Muhammad talked about racial equality and justice as in the Farewell Sermon.[36][37][38][39][40][41][42] Tribal and nationalistic differences were discouraged. But after Muhammad's passing the old tribal differences between the Arabs started to resurface. Following the Roman–Persian Wars and the Byzantine–Sassanid Wars deep rooted differences between Iraq, formally under the Persian Sassanid Empire and Syria formally under the Byzantine Empire also existed. Each wanted the capital of the newly established Islamic State to be in their area.[43] Previously, the second caliph, Umar, was very firm on the governors and his spies kept an eye on the governors. If he felt that a governor or a commander was becoming attracted to wealth or did not meet the required administrative standards, he had him removed from his position.[44]
Early Muslim armies stayed in encampments away from cities because Umar feared that they may get attracted to wealth and luxury. In the process, they may get away from the worship of God and become attracted to wealth and start accumulating wealth and establishing dynasties.[44][45][46][47] "Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope." Qur'an 18:46[48] "O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that - then those are the losers." Qur'an 63:9[49] Staying in these encampments away from the cities also ensured that there was no stress on the population and also that the populations remained autonomous and kept their own judges and representatives. Some of these encampments later grew into cities themselves, like Basra and Kufa in Iraq and Fustat in Egypt.[50] Some cities also had agreements with the Muslims, such as during the Siege of Jerusalem in 637 CE.
As Uthman ibn Affan became very old, Marwan I a relative of Muawiyah I slipped into the vacuum and became his secretary and slowly assumed more control and relaxed some of these restrictions. Marwan I had previously been excluded from positions of responsibility. In 656, Muhammad ibn Abi Bakr the son of Abu Bakr and the adopted son of Ali ibn Abi Talib and the great grandfather of Ja'far al-Sadiq showed some Egyptians, the house of Uthman ibn Affan. Later the Egyptians ended up killing Uthman ibn al-Affan.[51] Ali then assumed the position of caliph and moved the capital to Kufa in Iraq. Muawiyah I the governor of Syria, a relative of Uthman ibn al-Affan and Marwan I wanted the culprits arrested. Marwan I manipulated every one and created conflict. This later resulted in the first civil war (the "First Fitna"), Ali was assassinated by Kharijites in 661. Six months later in 661, in the interest of peace, Hasan ibn Ali, highly regarded for his wisdom and as a peacemaker, the Second Imam for the Shias and the grandson of Muhammad, made a peace treaty with Muawiyah I. In the Hasan–Muawiya treaty, Hasan ibn Ali handed over power to Muawiya on the condition that he be just to the people and keep them safe and secure and after his death he does not establish a dynasty.[52][53] This brought to an end the era of the Rightly Guided Caliphs for the Sunnis and Hasan ibn Ali was also the last Imam for the Shias to be a Caliph. Following this, Muawiyah broke the conditions of the agreement and began the Umayyad dynasty, with its capital in Damascus.[54] After Mu'awiyah's death in 680, conflict over succession broke out again in a civil war known as the "Second Fitna". After making every one else fight,[55] the Umayyad dynasty later fell into the hands of Marwan I who was also an Umayyad. The Umayyads conquered the Maghrib, the Iberian Peninsula, Narbonnese Gaul and Sindh.[56]
After the peace treaty with Ali's son, Hasan ibn Ali, and the suppression of the revolt of the Kharijites,[57] Muawiyah I proclaimed himself Caliph in 661 and began consolidating power.[58] In 663, a new Kharijite revolt resulted in the death of their chief.[58] In 664, Muawiyah and Ziyad ibn Abi Sufyan reached an agreement: the Caliph recognised Ziyad as a brother and appointed him governor at Basra. Ziyad took the name ibn Abi Sufyan. Muawiyah arranged for his son Yazid I to be appointed caliph on his death, which came in 680. Husayn ibn Ali, by then Muhammad's only living grandson, refused to swear allegiance to Yazid. He was killed in the Battle of Karbala the same year, an event still mourned by Shia on the Day of Ashura. Unrest continued in the Second Fitna, but Muslim rule was extended under Muawiyah to Rhodes, Crete, Kabul, Bukhara, and Samarkand, and expanded in North Africa. In 664, Arab armies conquered Kabul,[

^{Islamic Wallpaper Wallpaper Download For Mobile Free Hd for Mobile Free Image Search for Pc Love Hd 3d free For Mobile}