Jerin malaman falsafar musulmi

Masana falsafar musulmi duka suna da'awar Musulunci kuma suna shiga cikin salon falsafar dake cikin tsarin harshen Larabci da Musulunci, ko da yake ba lallai ba ne ya damu da batutuwan addini. Maganganun sahabbai Muhammadu sun ƙunshi ɗan tattaunawa na falsafa.  A cikin karni na takwas, cudanya mai yawa da Daular Byzantine ta haifar da yunƙurin fassara ayyukan falsafa na Falsafar Girka ta Tsohuwar (musamman matani na Aristotle) zuwa Larabci.

Al-Kindi na ƙarni na tara ana ɗaukarsa a matsayin wanda ya assasa falsafar Islama (800-1200). Masanin falsafa na karni na goma al-Farabi ya bada gudummawa sosai wajen shigar da ayyukan falsafar Girka da na Romawa cikin bahasin falsafar musulmi kuma ya kafa da yawa daga cikin jigogin da zasu mamaye falsafar Musulunci na tsawon karni masu zuwa; a cikin faffadan aikinsa, aikinsa kan dabaru ya fito fili musamman. A karni na sha daya, Ibn Sina, daya daga cikin manyan malaman falsafar musulmi, ya kirkiro nasa makarantar falsafa ta musamman da aka sani da Avicennism wacce ke da tushen Aristotelian da Neoplatonist. Al-Ghazali, sanannen malamin falsafa kuma masanin ilimin tauhidi, ya dauki hanyar magance sabani a fili tsakanin hankali da wahayi. Ya fahimci mahimmancin falsafa kuma ya samar da amsa mai rikitarwa wanda ya ƙi wasu daga cikin koyarwar ta kuma yayi Allah wadai da shi, yayin da kuma ya ba shi damar yarda da aiki da wasu. Karɓar da al-Ghazali ya yi na zanga-zanga (apodeixis) ne ya haifar da ingantaccen magana mai tsafta akan ilimin ilmin halitta da furen dabaru na Aristotelian da metaphysics a cikin da'irar tauhidin musulmi. Averroes, fitaccen masanin falsafa na ƙarshe na musulmi, ya kare amfani da falsafar Aristotel akan wannan zargi; Ayyukansa masu yawa sun haɗa da sharhi masu mahimmanci akan Aristotle. A cikin karni na goma sha biyu, Shahab al-Din Suhrawardi ya kafa falsafar haskakawa. Ko da yake falsafar a cikin tsarinta na Aristotelian na al'ada ya ɓace a yawancin ƙasashen Larabawa bayan karni na goma sha biyu, nau'ikan falsafar sufanci sun zama mafi shahara.

Bayan Averroes, wata fitacciyar makarantar falsafa ta ci gaba da wanzuwa a gabashin duniyar musulmi a lokacin daular Safawiya wadda malamai suka kira Makarantar Isfahan. Masanin falsafar Shi'a Mir Damad ne ya assasa shi kuma Mulla Sadra da sauran su suka inganta shi. 

 Jerin 

 Duba kuma 

SunaHotoAsaliZamaniMazhabaFalsafaAl-Kindilink=https://en.wikipedia.org/wiki/File:Al-kindi.jpeg|110x110pxIraqi801–873Shine musulmi peripatetic kuma masanin Falsafa na farko, kuma ana danganta shi da "uban falsafr larabawa". Yayi suna sosai a bunƙasa Girkamci da Falsafar Hellenistic a Duniyar Musulunci. Ɗaya daga cikin manyan abubuwan da ke damunsa shine ya nuna dacewa da falsafar da Hasashen speculative. Duk da haka, zai fi son wahayin ya yi tunani, domin ya yi imani ya ba da tabbacin al'amuran bangaskiya waɗanda hankali ba zai iya buɗewa ba.Muhammad ibn Zakariya al-Razilink=https://en.wikipedia.org/wiki/File:Zakariya_Razi_001.JPG|111x111pxPersia (Iran)Akwai ra'ayoyi masu karo da juna game da imaninsa.  Wasu irin su ibn Abi Osayba sun san shi a matsayin mumini, amma wasu kamar Abu Hatam da Biruni sun san shi a matsayin kafiri.  Wani masanin falsafa wanda ka'idar ruhi, ta bayyana a cikin The Metaphysics, ya samo asali ne daga Musulunci inda ya bayyana yadda ruhi ke samun hanyar tsira da 'yanci. A cikin littafinsa Philosophical Biography, al-Razi ya kare salon rayuwarsa na falsafa, yana mai jaddada cewa, maimakon zama mai son kai, mutum ya kamata ya yi amfani da hankalinsa, kuma ya yi amfani da adalci a rayuwarsa. Kare shi da masu sukarsa kuma littafi ne mai suna Al Syrat al Falsafiah (The Philosophical Approach). Kuma yana daga masana magunguna na Farko farko.History of civilizations of Central Asia, Motilal Banarsidass Publ., , vol. IV, part two, p. 228.Al-Farabilink=https://en.wikipedia.org/wiki/File:Al-Farabi.jpg|84x84pxFārāb872–951PeripateticAl-Farabi tare da Ibn Sina da Averroes an san su da Peripatetics or rationalists a tsakanin Musulmai.Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166 He tried to gather the ideas of Plato and Aristotle in his book "The gathering of the ideas of the two philosophers".Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167 He was known as "the second master" of philosophy (Aristotle being the first), and his work was dedicated to both reviving and reinventing the Alexandrian philosophical thought, to which his teacher, Yuhanna bin Haylan belonged.Reisman, D. Al-Farabi and the Philosophical Curriculum In Adamson, P & Taylor, R. (2005). The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press. p55Abu Yaqub al-SijistaniPersia?–971Inspired by neoplatonism, "his cosmology and metaphysics develop a concept of God as the one beyond both being and non-being." Intellect which is the first being created by God, he believes, does not disintegrate, and the purpose of the religion is to "reorient the soul toward its true higher self and ultimately to return to its original state."Abu al-Hassan al-AmiriPersia?–992While opposing the kind of philosophy which is regarded as independent of revelation, he sought to find areas of agreement between different Islamic sects. Chapter 1 and 7 of his book al-I'lam bi manaqib al-Islam (An Exposition on the Merits of Islam) has been translated into English under the titles The Quiddity of Knowledge and the Appurtenances of its SpeciesRosenthal,  F., The Classical Heritage of Islam, Berkeley, CA: University of California Press, 1973, Pp. 63–70 and The Excellences of Islam in Relation to Royal Authority.Rosenthal, F., State and Religion According to Abu l-Hasan al-'Amiri, Islamic Quarterly 3, pp. 42–52 His other book Kitab al-amad 'ala'l-abad (On the Afterlife)Rowson,  E.K., A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad, New Haven, CT: American Oriental Society, 1988 also has an English translation.Ebn MeskavayhPersia932–1030A Neoplatonist who wrote the first major Islamic work on philosophical ethics, entitled Tahdhib al-akhlaq (Refinement of Morals), he distinguished between personal ethics and the public realm, and contrasted the redemptive nature of reason with the luring trait of nature.C. Edmund Bosworth, "Meskavayh, Abu ʿAli Ahmad" in Encyclopædia IranicaAl-MaʿarriSyria973–1058PessimistA pessimistic freethinker, he attacked dogmas of religion.By Philip Khuri Hitti Islam, a way of life p. 147 His Unnecessary Necessity (Luzūm mā lam yalzam) shows how he saw the business of living. His other work The Epistle of Forgiveness (Risālat al-ghufrān) depicts his visiting with the Arab poets of the pagan period, in paradise and because of the aspect of conversing with the deceased in paradise, the Resalat Al-Ghufran has been compared to the Divine Comedy of DanteWilliam Montgomery Watt and Pierre Cachia, A History of Islamic Spain, 2nd edition, Edinburgh University Press, 1996, pp. 125–126, . which came hundreds of years after.Avicennalink=https://en.wikipedia.org/wiki/File:Avicenna_TajikistanP17-20Somoni-1999_(cropped).png|97x97pxKhorāsān980–1037PeripateticRegarded as one of the most significant thinkers and writers of the Islamic Golden Age, his distinction between existence and essence his theory of the nature of the soul in particular, influenced the medieval Europe. His psychology and theory of knowledge influenced William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics was influential on the philosophy of Thomas Aquinas.Hamid al-Din al-KirmaniPersia (Iran)996–1021His major work the Rahat al-aql (Peace of Mind) explains how to attain the eternal life of the mind and reason, in a changing world. Al-Aqwal al-dhahabiya, (refuting al-Razi's argument against the necessity of revelation) and Kitab al-riyad (about the early Isma'ili cosmology) are among his other works.Nasir KhusrawPersia (Iran)1004–1088His Knowledge and Liberation consist of a series of 30 questions and answers about main issues of his time, from the creation of the world to the human free will and culpability after death. Rawshana-i-nama (Book of Enlightenment), and the Sa'datnama (Book of Felicity) are also among his works.Ibn Zafar al-Siqillilink=https://en.wikipedia.org/wiki/File:Ibn_Zafar_al_Siquilli.jpg|80x80pxSicily (Italy)1104–1170Hujjat al-Din Abu Abdallah Muhammad ibn Abi Muhammad ibn Muhammad ibn Zafar al-Siqilli (), commonly known simply as Ibn Zafar al-Siqilli, was a philosopher, polymath and Arab-Sicilian politician of the Norman period (1104 - 1170), and has come to be known in the West as "Niccolò Machiavelli's Arab Precursor". Ibn Zafar was said to have authored 32 books.Arié, Miniatures pp. 1–4, especially the Sulwān al-Muṭā fī Udwān al-Atbā () is his magnum opus. Richard Hrair Dekmejian and Adel Fathy Thabit: Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli; British Journal of Middle Eastern Studies (2000), 27, 125-137. Rachel Arié, Miniatures hispano-musulmanes, Leyden (E. J. Brill) 1969. Umberto Rizzitano, Ibn Ẓafar, Abū ‘Abd Allāh in Encyclopaedia of Islam, Vol. IV, p. 970. Emeri J. van Donzel, Islamic Desk ReferenceAl-GhazaliPersia (Iran)1058–1111Sufi/AshariHis main work The Incoherence of the Philosophers made a turn in Islamic epistemology. His encounter with skepticism made him believe that all causative events are not product of material conjunctions but are due to the Will of God. Later on, in the next century, Averroes's rebuttal of al-Ghazali's Incoherence became known as The Incoherence of the Incoherence.AvempaceAndalusia (Spain)1095–1138His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is Tadbīr al-mutawaḥḥid (The Regime of the Solitary).Ibn TufailAndalusia
(Spain)1105–1185His work Hayy ibn Yaqdhan, is known as The Improvement of Human Reason in English and is a philosophical and allegorical novel which tells the story of a feral child named Hayy who is raised by a gazelle and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to al-Ghazali's The Incoherence of the Philosophers, which had criticized Avicenna's philosophy.Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)", pp. 95–102, Electronic Theses and Dissertations, University of Notre Dame. Averroeslink=https://en.wikipedia.org/wiki/File:Statue_of_Averroes_(C%C3%B3rdoba)_-_BAE09705.jpg|114x114pxSpain
(Andalusia)1126–1198PeripateticBeing described as "founding father of secular thought in Western Europe", He was known by the nickname the Commentator for his precious commentaries on Aristotle's works. His main work was The Incoherence of the Incoherence in which he defended philosophy against al-Ghazali's claims in The Incoherence of the Philosophers. His other works were the Fasl al-Maqal and the Kitab al-Kashf.Afdal al-Din KashaniPersia (Iran)?–1213He was involved in explaining the salvific power of self-awareness.Encyclopædia Iranica, BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ by E. Kohlberg.[failed verification] That is: "To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it."  His ontology is interconnected with his epistemology, as he believes a full actualization of the potentialities of the world is only possible through self-knowledge.Najmuddin KubraPersia1145–1220SufismAs the founder of the Kubrawiyya Sufi order,Henry Corbin, "History of Islamic Philosophy" and "En Islam Iranien". he is regarded as a pioneer of the Sufism. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the Quran.Fakhr al-Din al-RaziPersia (Iran)1149–1209AshariHis major work Tafsir-e Kabir included many philosophical thoughts, among which was the self-sufficiency of the intellect. He believed that proofs based on tradition hadith could never lead to certainty but only to presumption. Al-Razi's rationalism "holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation."Shahab al-Din SuhrawardiPersia (Iran)1155–1191SufiAs the founder of Illuminationism, an important school in Islamic mysticism, The "light" in his "Philosophy of Illumination" is a divine source of knowledge which has significantly affected Islamic philosophy and esoteric knowledge.Ibn Arabilink=https://en.wikipedia.org/wiki/File:Ibn_Arabi.jpg|103x103pxSpain
(Andalusia)1165–1240SufiHe was an Arab Andalusian Sufi mystic whose work Fusus al-Hikam (The Ringstones of Wisdom) can be described as a summary of his mystical beliefs concerning the role of different prophets in divine revelation.Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150Chittick, William C. "The Disclosure of the Intervening Image: Ibn 'Arabî on Death", Discourse 24.1 (2002), pp. 51–62Almond, Ian. "The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'", Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537Nasir al-Din al-TusiPersia (Iran)1201–1274As a supporter of Avicennian logic he was described by Ibn Khaldun as the greatest of the later Persian scholars.Dabashi, Hamid. Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times. Routledge History of World Philosophies. Vol I. Corresponding with Sadr al-Din al-Qunawi, the son-in-law of Ibn al-'Arabi, he thought mysticism, as disseminated by Sufi principles of his time, was not appealing to his mind so he wrote his own book of philosophical Sufism entitled Awsaf al-Ashraf (The Attributes of the Illustrious).RumiPersia1207–1273SufiDescribed as the "most popular poet in America", he was an evolutionary thinker, in that he believed that all matter after devolution from the divine Ego experience an evolutionary cycle by which it return to the same divine Ego,M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 827. which is due to an innate motive which he calls love. Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets) regarded by some Sufis as the Persian-language Qur'an. His other work, Fihi Ma Fihi (In It What's in It), includes seventy-one talks given on various occasions to his disciples.Franklin Lewis, Rumi: Past and Present, East and West — The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.Ibn al-Nafislink=https://en.wikipedia.org/wiki/File:Ibn_al-Nafis.jpg|95x95pxDamascus
(Syria)1213–1288His Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah orTheologus Autodidactus is said to be the first theological novel in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.Abu Shadi Al-Roubi (1982), Ibn Al-Nafis as a philosopher, Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher , Encyclopedia of Islamic World ) He described this book as a defense of "the system of Islam and the Muslims' doctrines on the missions of prophets, the religious laws, the resurrection of the body, and the transitoriness of the world".Qotb al-Din Shirazilink=https://en.wikipedia.org/wiki/File:Ghotb2.jpg|109x109pxPersia (Iran)1217–1311He was a Sufi from Shiraz who was famous for his commentary on Hikmat al-ishraq of Suhrawardi. His major work is the Durrat al-taj li-ghurratt al-Dubaj (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, "QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ",Ibn SabinAndalusia
(Spain)1236–1269He was a Sufi philosopher, the last philosopher of the Andalus, and was known for his replies to questions from Frederick II, the ruler of Sicily. His school is a mixture of philosophical and Gnostic thoughts.Sayyid Haydar AmuliPersia1319–1385As the main commentator of the Ibn Arabi's mystic philosophy and the representative of Persian Imamah theosophy, he believes that the Imams who were gifted with mystical knowledge were not just guides to the Shia Sufis. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.TaftazaniPersia1322–1390Al-Taftazani's treatises, even the commentaries, are "standard books" for students of Islamic theology. His papers have been called a "compendium of the various views regarding the great doctrines of Islam".Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.Ibn KhaldunTunisia1332–1406AshariHe is known for his The Muqaddimah which Arnold J. Toynbee called it "a philosophy of history which is undoubtedly the greatest work of its kind."Encyclopædia Britannica, 15th ed., vol. 9, p. 148. Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.Ernest Gellner, Plough, Sword and Book (1988), p. 239 His theory of social conflict contrasts the sedentary life of city dwellers with the migratory life of nomadic people, which would result in conquering the cities by the desert warriors.Abdul Karim JiliIraq1366–1424SufiJili was the primary systematizer and commentator of Ibn Arabi's works. His Universal Man explains Ibn Arabi's teachings on reality and human perfection, which is among the masterpieces of Sufi literature.Peters, F.E. (1990) Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit Princeton University Press, Princeton, NJ, p.254-257;The Qadiriya Sufi Way Sunni Razvi Society  Jili thought of the Absolute Being as a Self, which later on influenced Muhammad Iqbal.Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (Letters of Iqbal  Iqbal Academy, Lahore (1978), pp. 141–42)Jamilink=https://en.wikipedia.org/wiki/File:Jami_poet.jpg|122x122pxPersia (Iran)1414–1492SufiHis Haft Awrang (Seven Thrones) includes seven stories, among which Salaman and Absal tells the story of a sensual attraction of a prince for his wet-nurse, through which Jami uses figurative symbols to depict the key stages of the Sufi path such as repentance. The mystical and philosophical explanations of the nature of divine mercy, is also among his works.Bahāʾ al-dīn al-ʿĀmilīlink=https://en.wikipedia.org/wiki/File:Sheik_bahayi.jpg|80x80pxLevant, Jabal Amel1547–1621Regarded as a leading scholar and mujaddid of the seventeenth century, he worked on tafsir, hadith, grammar and fiqh (jurisprudence). In his work Resāla fi’l-waḥda al-wojūdīya (Exposition of the concept of "Unity of Existences"), he states that the Sufis are the true believers, "calls for an unbiased assessment of their utterances, and refers to his own mystical experiences."Mir DamadPersia (Iran)?–1631Professing in the Neoplatonizing Islamic Peripatetic traditions of Avicenna and Suhrawardi, he was the main figure (together with his student Mulla Sadra), of the cultural revival of Iran. He was also the central founder of the School of Isfahan, and is regarded as the Third Teacher (mu'alim al-thalith) after Aristotle and al-Farabi. Taqwim al-Iman (Calendars of Faith), Kitab Qabasat al-Ilahiyah (Book of the Divine Embers of Fiery Kindling), Kitab al-Jadhawat (Book of Spiritual Attractions) and Sirat al-Mustaqim (The Straight Path) are among his 134 works.Mir FendereskiPersia (Iran)1562–1640He was trained in the works of Avicenna, and Mulla Sadra studied under him.Fazlur Rahman, The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī), SUNY Press, 1975 His main workal-Resāla al-ṣenāʿiya, is an examination of the arts and professions in perfect society, and combines a number of genres and subject areas such as political and ethical thought and metaphysics.Mulla SadraPersia (Iran)1571–1641ShiaAccording to Oliver Leaman, Mulla Sadra is the most important influential philosopher in the Muslim world in the last four hundred years.Leaman (2007), p.146Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640) by John Cooper He is regarded as the master of Ishraqi school of Philosophy who combined the many areas of the Islamic Golden Age philosophies into what he called the Transcendent Theosophy. He brought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy. He also created for the first time a "distinctly Muslim school of Hikmah based especially upon the inspired doctrines which form the very basis of Shiism," especially what contained in the Nahj al-Balagha.Qazi Sa’id QumiPersia (Iran)1633–1692He was the pupil of Rajab Ali Tabrizi, Muhsen Feyz and Abd al-Razzaq Lahiji, and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on al-Tawhid by al-Shaykh al-Saduq is also famous.Corbin (1993), pp.346–347Shah WaliullahIndia1703–1762He attempted to reexamine Islamic theology in the view of modern changes. His main work The Conclusive Argument of God is about Muslim theology and is still frequently referred to by new Islamic circles. Al-Budur al-bazighah (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.Syed Ameer Alilink=https://en.wikipedia.org/wiki/File:SyedAmeerAli.jpg|104x104pxIndia1849–1928ModernistSir Syed Ameer Ali was a British-Indian scholar achieving order of the star of India. He was one of the leading Islamic scholars India who tried to bring modernity in Islam. Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – The Spirit of Islam and Short History Of The Saracens.Muhammad Iqballink=https://en.wikipedia.org/wiki/File:Allama_Iqbal.jpg|center|132x132px(British India)
Pakistan1877–1938Modernist/
SufiOther than being an eminent poet, he is recognized as the "Muslim philosophical thinker of modern times". He wrote two books on the topic of The Development of Metaphysics in Persia and The Reconstruction of Religious Thought in Islam In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life. God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.Seyed Muhammad Husayn Tabatabaeilink=https://en.wikipedia.org/wiki/File:Allame-Tabatabai-youth.jpg|120x120pxPersia (Iran)1892–1981ShiaHe is famous for Tafsir al-Mizan, the Quranic exegesis. His philosophy is centered on the sociological treatment of human problems. In his later years he would often hold study meetings with Henry Corbin and Seyyed Hossein Nasr, in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. Shi'a Islam, The Principles of Philosophy and the Method of Realism () and Dialogues with Professor Corbin () are among his works.Ghulam Ahmed PerwezPakistan1903–1985Modernist/
QuranistHe was a famous theologian from Pakistan inspired by Muhammad Iqbal. Being a protege of Allama Muhammad Iqbal his main focus was to separate between "Deen" and "Madhab". According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society. He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism. He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is "Islam: A Challenge to Religion".Abul A'la MaududiPakistan1903–1979His major work is The Meaning of the Qur'an in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living. In his book Islamic Way of Life, he largely expanded on this view.Henry CorbinFrance1903–1978He was a philosopher, theologian and professor of Islamic Studies at the Sorbonne in Paris where he encountered Louis Massignon, and it was he who introduced Corbin to the writings of Suhrawardi whose work affected the course of Corbin's life.Corbin, Henry an article by Encyclopedia of Religion In his History of Islamic Philosophy, he refuted the view that philosophy among the Muslims came to an end after Averroes, showed rather that a vivid philosophical activity persisted in the eastern Muslim world – especially Iran.Abdel Rahman BadawiEgypt1917–2002He adopted existentialism since he wrote his Existentialist Time in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,Humanism And Existentialism In Arab Thought, however, he tried to root his ideas in his own culture.Mona Mikhail (1992), Studies in the Short Fiction of Mahfouz and Idris, NYU Press, p. 28Morteza Motahharilink=https://en.wikipedia.org/wiki/File:%D9%85%D8%B1%D8%AA%D8%B6%DB%8C_%D9%85%D8%B7%D9%87%D8%B1%DB%8C_%D8%AF%D8%B1_%D8%AC%D9%88%D8%A7%D9%86%DB%8C.jpg|106x106pxPersia (Iran)1919–1979ShiaConsidered among the important influences on the ideologies of the Islamic Republic, he started from the Hawza of Qom. Then he taught philosophy in the University of Tehran for 22 years. Between 1965 and 1973, however, he gave regular lectures at the Hosseiniye Ershad in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.Mohammad-Taqi Ja'farilink=https://en.wikipedia.org/wiki/File:M%C9%99h%C9%99mm%C9%99d_T%C9%99%C4%9Fi_C%C9%99f%C9%99ri.jpg|111x111pxPersia (Iran)1923–1998ShiaHe wrote many books on variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of Rumi's Masnavi, and his unfinished, 27-volume Translation and Interpretation of the Nahj al-Balagha. These works shows his ideas in fields like anthropology, sociology, moral ethics, philosophy and mysticism.Mohammed ArkounAlgeria1928–2010ModernistHe wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world. In his book Rethinking Islam: Common Questions, Uncommon Answers he offers his responses to several questions for those who are concerned about the identity crisis which left many Muslims estranged from both modernity and tradition. The Unthought In Contemporary Islamic Thought is also among his works.Israr AhmedPakistan1932–2010He is the author of Islamic Renaissance: The Real Task Ahead in which he explains the theoretical idea of the Caliphate system, arguing that it would only be possible by reviving Iman and faith among the Muslims in general and intelligentsia in particular. This would, he argues, fill the existing gap between new sciences, and Islamic divine knowledge.Mumtaz Ahmad, "Media-Based Preachers and the Creation of New Muslim Publics in Pakistan," NBR Special Report 22, February 2010Ali Shariatilink=https://en.wikipedia.org/wiki/File:Dr_Ali_Shariati.jpg|105x105pxPersia (Iran)1933–1977Modernist/
ShiaAli Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the "ideologue of the Iranian Revolution", although his ideas ended up not forming the basis of the Islamic RepublicAbdollah Javadi-AmoliPersia (Iran)1933–ShiaHis works are dedicated to Islamic philosophy and especially Mulla Sadra's transcendent philosophy. Tafsir Tasnim is his exegesis of the Quran in which he follows Tabatabaei's Tafsir al-Mizan, in that he tries to interpret a verse based on other verses. His other work As-Saareh-e-Khelqat is a discussion about the philosophy of faith and evidence of the existence of God.Seyyed Hossein Nasrlink=https://en.wikipedia.org/wiki/File:Hossein_nasr.jpg|99x99pxPersia (Iran)1933–Sufi/ShiaHe is a major perennialist thinker. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that knowledge has been desacralized in the modern period, that is, separated from its divine source—God—and calls for its resacralization through sacred traditions and sacred science. His environmental philosophy is expressed in terms of Islamic environmentalism and the resacralization of nature.Sadiq Jalal al-Azmlink=https://en.wikipedia.org/wiki/File:Sadiq_Jalal_al-Azm_at_UCLA_5-10-06.jpg|80x80pxTurkey1934–2016He was working on Immanuel Kant, though, later in his life, he put greater emphasis on the Islamic world and its relationship to the West. He was also a supporter of human rights, intellectual freedom and free speech.Mohammad-Taqi Mesbah-YazdiPersia (Iran)1934–2021ShiaHe is an Islamic Faqih who has also studied works of Avicenna and Mulla Sadra. He supports Islamic philosophy and in particular Mulla Sadra's transcendent philosophy. His book Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy is translated into English.Mohammad Baqir al-SadrIraq1935–1980ShiaHe was an Iraqi Shia philosopher and founder of the Islamic Dawa Party. His Falsafatuna (Our Philosophy) is a collection of basic ideas concerning the world, and his way of considering it. These concepts are divided into two researches: The theory of knowledge, and the philosophical notion of the world.Mohammed Abed al-JabriMorocco1935–2010ModernistHis work Democracy, Human Rights and Law in Islamic Thought while shows the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of Avincenna and Averroes, he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves. The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World is also among his works.Abdolkarim Soroushlink=https://en.wikipedia.org/wiki/File:Abdolkarim_Soroush_02.jpg|80x80pxPersia (Iran)1945–Shia/
NeoplatonistBeing interested in the philosophy of religion and the philosophical system of Rumi, his book the evolution and devolution of religious knowledge argues that "a religion (such as Islam) may be divine and unchanging, but our understanding of religion remains in a continuous flux and a totally human endeavor."Javed Ahmed Ghamidilink=https://en.wikipedia.org/wiki/File:Javed_Ahmed_Ghamidi.jpg|101x101pxPakistan1951–ModernistJaved Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of Islamic world. Like Parwez he also promotes rationalism and secular thought with deen. Ghamidi is also popular for his moderate fatwas. Ghamidi also holds the view of democracy being compatible with Islam.Gary LegenhausenUS1953–Islam and Religious Pluralism is among his works in which he advocates "non-reductive religious pluralism". In his paper "The Relationship between Philosophy and Theology in the Postmodern Age" he is trying to examine whether philosophy can agree with theology.Mostafa MalekianPersia (Iran)1956–ShiaHe is working on Rationality and Spirituality in which he is trying to make Islam and reasoning compatible. His major work A Way to Freedom is about spirituality and wisdom.Insha-Allah RahmatiPersia (Iran)1966–His fields of can be summarized as follows: Ethics and Philosophy of Religion and Islamic Philosophy. Most of his work in these three areas.Shabbir AkhtarEngland1960–Neo-orthodox Analytical philosophyThis Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is The Quran and the Secular Mind (2007).Tariq Ramadanlink=https://en.wikipedia.org/wiki/File:Tariq_Ramadan_Profile_Image.png|80x80pxSwitzerland/
France1962–ModernistWorking mainly on Islamic theology and the place of Muslims in the West,Reading the Koran . Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30. he believes that western Muslims must think up a "Western Islam" in accordance to their own social circumstances.Yusuf MoralesPhilippinesSunni-SufiCounter-Terrorism Developmental Security Practitioner, Cultural and Religious Educator and Cultural worker. Lead Convenor of Consortium for Peacebuilders, Governance Development and Security Studies.

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