By Liyakat N. Takim
Seems to be at how a number of factions used the culture that students have been the "heirs of the Prophet" in the course of the classical interval of Islam (570–1258 CE).
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Extra info for The Heirs of the Prophet: Charisma And Religious Authority in Shi'ite Islam
R 38 The Heirs of the Prophet Otto uses the term “holy” primarily in a nonrational and nonethical sense. Holiness is, for Otto, a moment of spiritual encounter with a metaphysical link that encapsulates every religious tradition.
Thus, the principle of ¡isma ensures that the human factor in scriptural exegesis will not undermine its authority. Due to ¡isma, the imam 29 30 The Heirs of the Prophet exercises interpretive authority over the shari¡a, and Qur£anic hermeneutics become the exclusive monopoly of the imams. The Qur£an and the imam’s ability to interpret it authentically become an intrinsic part of one another, and together they constitute an indispensable source of authority. These various features, the Shi¡is believe, are the deﬁnitive marks of where the Prophet’s charisma is located after him.
712) in Medina, ¡Alqama b. Qays (d. 692), ¡Amir b. Sharahil (also called Sha¡bi) (d. 721–728) in Kufa,73 Muslim al-Yasar (d. 719), and the aforementioned Hasan al-Basri. Ibrahim alNakha£i (d. 713), a slightly younger Kuﬁ, is also mentioned as a jurist. 75 These early jurists formed the provenance of the shari¡ men—a group of scholarly elite who specialized in the study of Islamic legal science, the shari¡a. The role of the jurists became increasingly important because, as noted, the Qur£an provided only a brief outline of the law.