What is happening in India today with the recent Waqf Bill is not unprecedented — it mirrors the historical dismantling of waqf institutions in the Ottoman Empire and French-colonized Algeria. History, once again, is repeating itself.

1/6 This is part of a larger process: the secularization of Muslim waqf through legal and bureaucratic means. These reforms broke the very backbone of traditional religious institutions. By separating religion from spheres like economics, politics, and law

2/6

If you're new to Islamic history and unsure where to begin, this reading list might help. These are books I've read, am currently reading or plan to read in the future. It doesn't reflect my favorites in Islamic legal, political, or intellectual history — that's a different topic There are also some books I couldn't include, but I believe this list will be helpful. Once you dive into it, you'll discover the rest on your own. I'd love to hear your recommendations too! :)

First of all, well if I misunderstood I'd be grateful to be correct instead of getting block. So first you spammed me with quotes and replies, then deleted it and then you blocked me after writing this thread...

This is the last time I'm engaging with you.

| Thread |

I think you did not get what I was trying to say. The post-Schachtian scholars approach are different in a sense that it a revision of Schacht thesis and Orientalism. Crone, Powers, Cook, Motzki and Schacht.

my point was Schacht conclusions are terribly wrong and outdated

1/

For those who want to understand the general attitude of Orientalist scholars towards Islamic philosophy.

One of my favorite quotes by Wael Hallaq is:

"Every scholar has an intention. No scholar writes and thinks without having an intention" (contrary to Baconian fallacy)

🧵

Surprisingly, students of orientalism have devoted little attention to the colonials' views of Islam—that is, to the attitudes and assumptions that underlay their writings and interpretations—or to the impact of those views on the development of Islamic Studies as a discipline.

The canons of Islamic intellectual history have changed significantly over the past 2 centuries. Scholars who happened to be the most influential are barely known today. 2 straight examples are
1. North African Ash'ari Muhammad b. Yusuf al Sanusi
2. Sa'd al Dīn al-Taftāzānī

🧵

Sanūsī ’s theological and logical works were studied for centuries throughout the Arabic-speaking Sunni world and even beyond: there are pre-modern Turkish, Berber, Fulfulde, Malay, and Javanese translations or adaptations of his works

| Madrassa and Scholars in the Early Ottoman Period |

Thread :🧵 During the early Ottoman period, Ottomans needed and welcome scholars from different parts of the Muslim world. Scholars from Anatolia, Egypt, Syria, Iran, Iraq and Kipchaks came to Ottoman land. Majority of the scholars fled their regions because of political turmoil & enjoyed

| The Myth of Religious Violence |🧵

There are many attempt advanced by scholars separate religion (as prone to violence) from secular (less prone to violence. Religion, because it's absolutist, divisive, & nonrational. In this thread my focus is on absolutist claim.

1/ Before I begin I want to clarify that my point here is not to give a clean chit to religion as nonviolent. My argument here is that there is no distinction between religious and secular violence. The former is less violent compared to the later but that for another day.

2/

|🧵History of sugar production and freedom in the new world |

Caribbean sugar plantations are a key site for studying the simultaneous development of racial slavery, indigenous dispossession, environmental destruction and modern liberal freedom

1/ Most of the modern social, economic and freedom practices emerged from Caribbean. The history and production of sugar is brutally violent, yet this violence also served as fertile ground for political theories of freedom influential in liberal democratic thought.

2/

The Historical Critical Method (HCM) 🧵

HCM emerged from the 14th to the 16th centuries adopted by French and Italian humanists scholars, a new perspective towards their cultural heritage. It was sequently developed in Germany in the 18th and 19th century. One of the central principles of HCM is the "Principle of Analogy". It states that cultures can differ from place to place and era to era but human societies function in essentially the same way. Important assumptions and methods that made up HCM scholars of America and Europe.

Hey Doc! I have been studying on this topic (Islamic Legal history) for the past 2 months. And I've been reading articles back and forth of different authors like Powers, Crone, Hallaq, and Sherman and we have interacted before on the "outside" element/influence.

1/

https://twitter.com/DrJavadTHashmi/status/1678066503038681088

I consider Hallaq an authority on Shari'a. And I'm currently reading all his work. Based on my reading of Hallaq's work I believe it is not undeniable to say that Hallaq has embrace many Schachtian views directly or indirectly, rather I consider this as misrepresenting

2/

بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

The activity of Ijtihad is assumed by many modern scholars ceased to exist in the 9th/3rd century. This process is known as "closing the gates of Ijtihad".

|Thread| In Islamic legal term Ijtihad means the effort made by the Mujtahid (A person entitled to Ijtihad is called Mujtahid) in seeking knowledge of the Ahkam (Rules) of the Shari'ah through interpretation.

send dua'e

ngl.link/murtazadawar_7… Ameen brother 🤲🏿

Message from Şerşeh (@TitanSlayer):

Assalamo alaykum. Recently, I decided to leave leave twitter and MT altogether. But due to some brothers who told me to keep the account so they can benefit from the little knowledge and books I have shared,I decided not to deactivate my acc, but leave twitter for good.

But after a day or two, I deleted my account as well. This message will provide the reasons why I decided to do so.

I learnt a lot of things while interacting with Muslim brothers from around the world. For that I am very grateful.

Twt: The formation of Islamic State of Khorasan.

How it all started.

-By the time Syrian conflict began in 2011, what IS( Islamic State) calls Khorassan already hosted a myriad of jihadi organisations. The largest of these organisations are from Afghanistan, IEA

[Thread]

https://twitter.com/MohamadMurtaza_/status/1562395111249661952

The Taliban by 2011 had been fragmenting into different factions, such as Miran Shah shura( Haqqani network), Peshawar Shura and the original Quetta shura that claimed to represent the leadership of Taliban. In 2014 a new faction emerged, the Mashhad office which,

ISKP will be my read of September.

https://twitter.com/MohamadMurtaza_/status/1455629265282678791

In 2014, Pakistani national Hafiz Saeed Khan was chosen to spearhead IS-K province as its first emir.3 Khan, a veteran Tehrik-e Taliban Pakistan (TTP) commander, brought along other prominent TTP members—including the group’s spokesman Sheikh Maqbool and many district chiefs

In the current cohort, Lt-Gen Sahir Shamshad Mirza is senior-most amongst the four frontrunners candidates who can replace Gen Bajwa. He came to prominence as DGMO during the last two years of Gen Raheel Sharif's tenure. In that role, he was part of Gen Raheel Sharif's core team at the General Headquarters (GHQ), which supervised the military operation against the TTP and other militants in North Waziristan. In 2021 he was posted as CC Rawalpindi

Origins of Afghan and Afghan-Arab

Most people are confused about how the Taliban movement was formed. Like what is their Ideology, how they were formed and they often aligned them with the Arabs, particularly Al-Qaeda. Majority of people think that the Mujahideen

[Contd] who had fought in the 1980s against the Soviets later formed "Taliban",which is not true . Taliban origins traces its roots back to 1980s jihad. However the motivation, ideologies, history and in the area where they fought differ. Before we get into discussion,
[Cont]