13,603
edits
Qustanti Islam: Difference between revisions
m
→Organisation
(→Organisation: thoughts on organization for Kir) |
m (→Organisation) |
||
| Line 17: | Line 17: | ||
==Organisation== | ==Organisation== | ||
[[File:Adraj kudai.jpg|200px|thumb|left|The "Tower of the Midnight Journey", administrative headquarters of worldwide Qustanti Islam in Qustantiniyyah.]] | [[File:Adraj kudai.jpg|200px|thumb|left|The "Tower of the Midnight Journey", administrative headquarters of worldwide Qustanti Islam in Qustantiniyyah.]] | ||
The central position within Qustanti Islam is the office of {{wp|Caliph}}, the successor of the prophet Muhammad. In this role, the Caliph has definitive teaching authority to a point; in incidences where the {{wp|Qur'ān}} and {{wp|sunnah}} are silent, the Caliph is considered to have ultimate scholarly and legal authority to resolve a dispute. In such disputes, the Caliph must cite previous sources in statements which are formed hierarchically, beginning with any tertiary possible Quranic references and ending with personal views or recent scholarship, with all other sources falling in between. In this sense, the teaching authority of the Caliph is that of "supreme scholar" rather than an independent arbiter, although his proclamations are believed to have an infallible nature. The infallible teaching of the Caliph is viewed in Qustanti Islam in light of {{wp|Ismah}}, a type of inerrancy emphasized also in Shi'a Islam. | The central position within Qustanti Islam is the office of {{wp|Caliph}}, the successor of the prophet Muhammad. In this role, the Caliph has definitive teaching authority to a point; in incidences where the {{wp|Qur'ān}} and {{wp|sunnah}} are silent, the Caliph is considered to have ultimate scholarly and legal authority to resolve a dispute. In such disputes, the Caliph must cite previous sources in statements which are formed hierarchically, beginning with any tertiary possible Quranic references and ending with personal views or recent scholarship, with all other sources falling in between. In this sense, the teaching authority of the Caliph is that of "supreme scholar" rather than an independent arbiter or teacher, although his proclamations are believed to have an infallible nature. The infallible teaching of the Caliph is viewed in Qustanti Islam in light of {{wp|Ismah}}, a type of inerrancy emphasized also in Shi'a Islam. | ||
The Qustanti Caliph must always have some type of direct blood descent from the Caliph {{wp|Ali}}, and thus must be members of the {{wp|Ahl al-Bayt}} the family of Muhammad. These characteristics are shared with Shi'a belief, but unlike the Shi'a, the Qustanti Caliph is elected from among a number of eligible men known to descend directly from Ali. The electorate is the "miaya" ("hundred"), a body of qadis and other clerics whose scholarly credentials are highly respected and beyond repute. The number of men in the miaya usually includes more than a hundred, and its members are selected by the existing miaya in conjunction with the reigning Caliph. The Caliph, together with the men of the miaya, are considered by Qustanti Muslims to be the highest scholars of {{wp|Fiqh}} alive at any one time. | The Qustanti Caliph must always have some type of direct blood descent from the Caliph {{wp|Ali}}, and thus must be members of the {{wp|Ahl al-Bayt}} the family of Muhammad. These characteristics are shared with Shi'a belief, but unlike the Shi'a, the Qustanti Caliph is elected from among a number of eligible men known to descend directly from Ali. The electorate is the "miaya" ("hundred"), a body of qadis and other clerics whose scholarly credentials are highly respected and beyond repute. The number of men in the miaya usually includes more than a hundred, and its members are selected by the existing miaya in conjunction with the reigning Caliph. The Caliph, together with the men of the miaya, are considered by Qustanti Muslims to be the highest scholars of {{wp|Fiqh}} alive at any one time. | ||