مسلمان فيلسوفن جي فهرست

مسلمان فيلسوف ٻئي اسلام جو اقرار ڪن ٿا ۽ فلسفي جي طرز ۾ مشغول آهن جيڪا عربي ٻولي ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. نبي، محمد ﷺ جي صحابہ جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، بازنطيني سلطنت سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري ارسطو جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ الڪندي کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، الفارابي يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، منطق تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، ابن سينا، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. امام غزالي، هڪ مشهور مسلمان فلسفي ۽ عالم دين، دليل ۽ وحي جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. ابن رشد، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد شهاب الدين سهروردي رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، ايران جي صفوي سلطنت جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن "اصفهان جو اسڪول" قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، مير دمد رکيو ۽ اڳتي هلي ملا صدرا ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

فهرست
 نالو  تصوير اصل وطن دور (عيسوي)فڪر جو مڪتبو فلسفوالڪندي80pxعباسي خلافت، موجوده 801–873ععقليت پسندهو عقليت پسند فلسفين مان پهريون هو، ۽ کيس "عربي فلسفي جو پيءُ" سمجهيو ويندو هو. هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.سندس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.محمد ابن ذڪريا الرازي80pxفارس، موجوده عقليت پسندهڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب "السيرات الفلسفيه" (فلسفيانه طريقو) پڻ آهي. هو هڪ ابتدائي ڪيميا دان پڻ هو.History of civilizations of Central Asia, Motilal Banarsidass Publ., , vol. IV, part two, p. 228.الفارابي80pxفاراب، موجوده 872–951ععقليت پسند  ​​الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166 هن پنهنجي ڪتاب "ٻن فلسفين جي خيالن جو اجتماع" ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167 هن کي فلسفي جي "ٻئي ماهر" طور سڃاتو ويندو هو (پهريون ارسطو) Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167 ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.Reisman, D. Al-Farabi and the Philosophical Curriculum In Adamson, P & Taylor, R. (2005). The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press. p55ابو يعقوب السجستانيفارس، موجوده 971ع (پيدائش)عقليت پسند نو افلاطونيت کان متاثر ٿي، "سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي." عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد "روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ" "ابو الحسن الاميريفارس، موجوده ?–992فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي.   سندس ڪتابن ۾ "العلم بِمَناقِبِ الاسلام" (اسلام جي خوبين تي هڪ وضاحت)،Rosenthal,  F., The Classical Heritage of Islam, Berkeley, CA: University of California Press, 1973, Pp. 63–70 "ڪتاب الاماد علي العباد" (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.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, 1988ابن مسڪويهفارس، موجوده 932–1030عقليت  پسند هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي "تهذيب الاخلاق" (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.C. Edmund Bosworth, "Meskavayh, Abu ʿAli Ahmad" in Encyclopædia Iranica المعرياموي خلافت، موجوده 973–1058عقنوطيت پسند هڪ قنوطيت پسند، آزاد خيال جي طور هن مذهب جي عقيدن تي حملو ڪيو.  سندس رسالو "لزوم ما لا يلزم" ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو  "رسالت الغفران" آسمان تي بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، "رسالت الغفران" جو مقابلو ڊانٽي جي "طربيه آسماني" سان ڪيو ويو آهي، جيڪو سوين سالن بعد آيو.William Montgomery Watt and Pierre Cachia, A History of Islamic Spain, 2nd edition, Edinburgh University Press, 1996, pp. 125–126, .ابن سينا80pxخراسان، موجوده  980–1037عقليت پسند اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي، وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعد الطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي.حميد الدين الڪرمانيفارس، موجوده 996–1021سندس اهم ڪم "راحت العقل" وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. "العقول الذهبيه"، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪاسمولوجي بابت) سندس ٻين ڪمن ۾ شامل آهن.ناصر خسروفارس، موجوده 1004–1088سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن. سندس ٻئي ڪتابن ۾ "روشن نامه" ۽ "سعادت نامه" شامل آهن.ابن ظفر الصيقلي80pxصقليه، موجوده سسلي، 1104–1170هڪ همه دان، فلسفي ۽ صقليه (سسلي) ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ "ميڪاويلي جو عرب استاد" سڏيو وڃي ٿو، 30 کان مٿان ڪتابون لکيو،Arié, Miniatures pp. 1–4 خاص طور تي سندس شاندار تصنيف، "سلوان المطاع في عدوان الأتباع"، (لفظي طور تي رعايا جي دشمني تي حڪمرانن کي مشورو) ۾، حڪمرانن لاءِ مخالفتن کي تلاش ڪرڻ ۽ اختيار برقرار رکڻ لاءِ، حڪمت عملين تي زور ڏنو ويو آهي.*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 Referenceامام غزالي فارس، موجوده 1058–1111صوفي، اشعري His 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.ابن باجهاندلس، موجوده 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).ابن طفيلاندلس، موجوده 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. ابن رشد 80px قرطبه، اندلس، موجوده 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.افضال الدين ڪاشانيفارس، ايران?–1213He was involved in explaining the salvific power of self-awareness. 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.نجم الدين ڪبري فارس1145–1220صوفي ازمAs 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.فخر الدين الرازي فارس1149–1209اشعري  His 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."شهاب الدين سهروردي فارس1155–1191صوفيAs 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.ابن عربي80pxاندلس، اسپين 1165–1240صوفيHe 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. 515–537نصيرالدين طوسيفارس1201–1274As 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).مولانا روميعثماني سلطنت، موجوده ايرزرم، 1207–1273صوفي Described 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.ابن النفيس 80pxايوبي سلطنت، موجوده دمشق، 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".قطب الدين شيرازي 80pxشيراز، فارس1217–1311He 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",ابن سبين  اندلس 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.سيد حيدر آملي فارس، ايران 1319–1385As 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.التفتازاني فارس، ايران 1322–1390Al-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.ابن خلدونمملوڪ سلطنت، موجوده 1332–1406اشعري He 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.عبدالڪريم جلي عباسي خلافت، عراق1366–1424صوفيJili 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)عبدالرحمان جامي80pxفارس، ايران1414–1492صوفيHis 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-ʿĀmilī80pxLevant, Jabal Amel1547–1621Regarded as a leading scholar and mujaddid of the seventeenth century,Encyclopædia Iranica, BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ by E. Kohlberg. 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 Waliullah India1703–1762He 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 Ali 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 Iqbalcenter|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 Tabatabaei80pxPersia (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 Motahhari80pxPersia (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'fari80pxPersia (Iran)1923–1998ShiaHe wrote many books on a 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 show his ideas in 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 2010 Ali Shariati80pxPersia (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, especially Mulla Sadra's transcendent philosophy. Tafsir Tasnim is his explanation 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 Nasr80pxPersia (Iran)1933–Sufi/Shia He 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-Azm80pxTurkey1934–2016He 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-Sadr Iraq1935–1980ShiaHe 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 showing 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 Soroush80pxPersia (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 Ghamidi101x101pxPakistan1951–ModernistJaved Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the 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 LegenhausenUS 1953–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 AkhtarEngland1960–2023Neo-orthodox Analytical Philosophy This 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 Ramadan80pxSwitzerland/
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.

پڻ ڏسو
خارجي لنڪس
حوالا

زمرو:مسلمان
زمرو:فلسفو
زمرو:اسلام سان لاڳاپيل فهرستون