Khalil Andani, PhD Profile picture
May 18, 2021 8 tweets 2 min read Read on X
Thread: I created this chart to present the internal diversity of Islam from an inclusive & pluralist lens. This is how I teach Islam in the academy. I have tried to show important branches that emerged from larger groups -even if said branches no longer identify as Muslim Image
The Sufi Turuq & Theological schools in this chart are NOT meant to appear as separate from Shia & Sunni, but rather, as embedded within those branches. That is why the Sufi & Kalam schools are not in boxes, since their ideas pervade many communities.
Some people are freaking out because I included Quranists, Progressives, Salafis, and Ahmadis under the Sunni umbrella. That is because, for the most part, these groups emerged from the Sunnis - even if there is debate over whether they are still Sunni.
But since Ahmadis consider themselves as Muslims, I will still include them in the visual. Same goes for other groups.
Some people think chart should ONLY include 4 Sunni Madhabs and nothing else. Well sorry, THAT is a Sunni-centric and Sunni-supremacist narrative of Islam. I do NOT teach Islam in the academy by privileging one group's theology or narrative (whether Sunni or Shia) above others.
Overall, the chart has been very successful in helping students appreciate the internal diversity that comprises Islam. Islam is not just one monolithic and static belief and ritual system. It consists of interpretations that evolve across time & space.
I should note that the legal/madhab diversity you see in this chart was agreed upon at the 2005 Aman Conference which was signed on by all major Sunni, Shia, and Ibadi scholars. The Aman Conference - which I still do not think went far enough - recognized 8 madhabs as under Islam
The main shortcoming of this chart is that it is NOT inclusive enough - so some groups like Barelwis, Deobandis, etc. are not spelled out here. There are more Tayyibi Bohra groups you cannot see. Internal differences among Twelver Shia. The list goes on. I will keep expanding it

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More from @KhalilAndani

Jun 6, 2023
Muhammad didn’t marry her at 9. It was fabricated later by narrators to praise Aisha.

Ibn Ishaq (earliest source) reports that Aisha converted to Islam in first 3 years (610-613) of mission

Aisha must be at least 5 years old in 613. Marriage occurs in 623 when she is age 15
@pearlythingz if you’re going to go based on accepting Sunni Muslim sources, the same sources tell us Aisha was not prepubescent when the marriage occurred. At best the sources contradict each other and the earliest Muslim sources negate her being 9 at marriage
One can also dispute and reject the story from a Sunni traditionalist point of view.

I’ve seen at least 3 Sunni scholars who respect their tradition offer alternatives by using a source l critical approach to their corpus of writings m.
Read 4 tweets
Jun 3, 2023
Furthermore, medieval Tafsir spans hundreds of commentators with different views. Muslims aren’t beholden to imitating medieval Tafsir as Tafsir isn’t credal or prescriptive. Same with medieval Fiqh - even a Sunni can update many premodern Fiqh rulings with exception of ‘ibada.
Sunni Ottoman Caliphate abolished dhimmi status jizya in 19th century & granted equal status to Muslims / non-Muslims as Ottoman subjects. They weren’t deemed apostates for this reform. This shows you can be a committed Muslim - here THE Sunni caliphate - without dhimmi/jizya
So this idiotic claim that all traditionalist Muslims are waiting to turn Christians into dhimmi and charge them jizya is false; this claim fails to take into account the modernization of Muslim world, dynamism of Fiqh, & has no poll data to back it up.
Read 5 tweets
Jan 2, 2023
Historically speaking, a plurality of Sunnis if not majority of Sunnis participated in the institutions of Sufism - by way of tariqa affiliation, shrine visitation or partaking in Sufi dhikr, Sama’, poetry sessions. NeoSalafis like FullMetal view many Sufi shrine rituals as shirk
Alexander Knysh, Islamic Mysticism: A Short History, 1-2

Sufism became a dominant feature of the Muslim social order…a spiritual & intellectual glue…Sufism retained its pervasive influence on the spiritual & intellectual life of Muslims until the beginning of the 20th century.
"The vast majority of the population of pre-modern societies of Muslims
participated in the normative truth- claims & vocabulary of the hierarchical cosmologies of Sufism…”
- Shahab Ahmed, What is Islam, 93
Read 7 tweets
Sep 28, 2022
There’s ABSOLUTELY no scriptural or rational argument that women in Muslim society who don’t wear hijab should be criminally punished. Prophet never punished women for this. People like you are guilty of innovation & playing God when you implement Fiqh rules as nation-state laws
In fact, the Muslim jurists only mandated hijab for free Muslim women meanwhile slave Muslim women in Islamic society didn’t wear hijab & walked in public with uncovered hair, face & sometimes arms & legs. It’s bcuz hijab was very much a token of social status not exactly modesty
Sunni caliph Umar actually forbade a slave woman from wearing a veil and head covering because in doing l she resembled free women. In context Quranic dress like jilbab isn’t about modesty; it’s about showing Muslim women aren’t slaves or lower class so as to avoid harassment.
Read 11 tweets
Jul 21, 2021
Thread: How did the Umayyad Caliphs understand & articulate their own religio-political status to their subjects & competitors? Crone & Hinds work remains one of the best resources in English for this. Below I share some excerpts from "God's Caliph".
Mu'awiya, the son of Abu Sufiyan who was the Prophet Muhammad's arch nemesis & adversary, styled himself as God's Caliph with no reference to Prophet Muhammad. Mu'awiya said: "The Earth belongs to God and I am the Deputy of God" per Balahduri.
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Mu'awiya likewise styled his son Yazid, the killer of Imam al-Husayn, as God's Caliph "over His worshippers". Yazid was declared by his supporters to be "the Imam of the Muslims and Khalifa (deputy) of the Lord of the Worlds."
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Read 11 tweets
May 7, 2019
Thread: This week I came across work of Yasin Dutton, “Orality, Literacy and the 'Seven Ahruf’ Hadith” published in Journal of Islamic Studies 2012. I want to summarize his arguments with some screenshots & then raise implications for the earliest concept of Qur’anic revelation Image
The article focuses on Hadiths where Umar/Ubayy hears someone recite a Qur’anic Sura differently than what he heard from Prophet. He takes this person to Prophet & reports difference in recitation. The prophet says that both are correct & Quran was revealed in 7 “modes” (ahruf). Image
What the 7 ahruf truly refer to isn’t agreed upon. But these are not same thing as the 7-14 Qira’at (readings) which develop later. Dutton summarizes main points of the 7 ahruf hadiths — they show us that Prophet divinely authorizes differences in how Qur’anic Suras are recited. Image
Read 21 tweets

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