By Daryoush Mohammad Poor
Studying the relationship among the idea that of authority and the transformation of the Ismaili imamate, Authority with no Territory is the 1st learn of the imamate in modern instances with a selected concentrate on Aga Khan, the forty ninth hereditary chief of Shi?a Imami Ismaili Muslims.
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Additional resources for Authority without Territory: The Aga Khan Development Network and the Ismaili Imamate
It is difficult because there is always a potential of falling into the trap of justification and apologetics. It is rewarding Introduction M 25 and indeed a privileged position because I have not only had access to the Community internally, thus overcoming many of the obstacles that outsiders face, but I have also been in constant battle with myself trying to deconstruct and reinterpret these developments, from a homocentric perspective. This critical intimacy allows for the articulation of ideas and hearing voices which may otherwise remain unheard or unuttered regarding how these institutions develop and the challenges and tensions they face.
This change, when compared with similar institutions of leadership in the Muslim world, shows more than just a comparatively rapid pace Introduction M 21 of adaptation to the changing circumstances of the world, where other communities and leaders have either not adapted at all or have been slow in keeping pace with change. A move beyond theological dialectics and polemic discourses, replacing dense theological perceptions with a more humanistic, civilizational, and developmental approach, has now become one of the prevalent themes in the vision of the present Ismaili Imam.
The key questions of this book revolve around the Weberian models of authority and leadership. Weber’s study of Islam, as part of his 30 M Authority without Territory research on the sociology of religion, did not actually bear fruit, and it remained simply in the form of scattered comments in his monographs in law, religion, and economic organization (Huff, in Huff and Schluchter, 1999: 2). However, Weber’s comparative study of Islam has remained a driving framework for many scholars, engaging them to look at Islam from this perspective (and criticize the Weberian outlook too).