مواد ڏانھن هلو

مسلمان فيلسوفن جي فهرست

کليل ڄاڻ چيڪلي، وڪيپيڊيا مان

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 پرپيٽئٽڪ فلسفي (800ع-1200ع) 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 (epistemology) تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعدالطبعيات جي گلن کي جنم ڏنو. ابن رشد (Averroes)، آخري قابل ذڪر مسلمان فيلسوف، 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

[سنواريو]
نالو تصوير اصل وطن دور (عيسوي) فڪر جو مڪتبو فلسفو
الڪندي Iraqi 801–873 He was the first of the Muslim peripatetic philosophers, and was considered as the "father of Arabic philosophy".[1][2][3] He was famous for promotion of Greek and Hellenistic philosophy in the Muslim world.[4] One of his main concerns was to show the compatibility of philosophy and speculative theology. However, he would prefer the revelation to reason, for he believed it guaranteed matters of faith that reason could not uncover.[4]
محمد ابن ذڪريا الرازي Persia (Iran) ت. 865–925 There are contradictory views about his faith. Some, such as ibn Abi Osayba, knew him as believer, but some, like Abu Hatam and Biruni, knew him as unbeliever. A philosopher whose theory of the soul, explained in The Metaphysics, was derived from Islam in which he explained how the soul finds its way to salvation and freedom.[5] In his Philosophical Biography, al-Razi defended his philosophical lifestyle, emphasizing that, rather than being self-indulgent, man should utilize his intellect, and apply justice in his life. His defense against his critics is also a book entitled Al Syrat al Falsafiah (The Philosophical Approach).[5][6] He was also an early chemist.[7]
الفارابي Fārāb 872–951 Peripatetic Al-Farabi along with Ibn Sina and Averroes have been recognized as Peripatetics or rationalists among Muslims.[8][9][10] He tried to gather the ideas of Plato and Aristotle in his book "The gathering of the ideas of the two philosophers".[11] 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.[12]
ابو يعقوب السجستاني Persia ?–971 Inspired by neoplatonism, "his cosmology and metaphysics develop a concept of God as the one beyond both being and non-being."[13] 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."[13][14][15][16]
Abu al-Hassan al-Amiri Persia ?–992 While opposing the kind of philosophy which is regarded as independent of revelation, he sought to find areas of agreement between different Islamic sects.[17][18] 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 Species[19] and The Excellences of Islam in Relation to Royal Authority.[20] His other book Kitab al-amad 'ala'l-abad (On the Afterlife)[21] also has an English translation.
ابن مسڪويه Persia 932–1030 A 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.[22]
المعري Syria 973–1058 Pessimist A pessimistic freethinker, he attacked dogmas of religion.[23] 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 Dante[24] which came hundreds of years after.
ابن سينا Khorāsān

Persia

980–1037 Peripatetic Regarded as one of the most significant thinkers and writers of the Islamic Golden Age,[25] 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.[26]
حميد الدين الڪرماني Persia (Iran) 996–1021 His 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.[27]
ناصر خسرو Persia (Iran) 1004–1088 His 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.[28] Rawshana-i-nama (Book of Enlightenment), and the Sa'datnama (Book of Felicity) are also among his works.
ابن ظفر الصيقلي Sicily (Italy) 1104–1170 Hujjat al-Din Abu Abdallah Muhammad ibn Abi Muhammad ibn Muhammad ibn Zafar al-Siqilli (سانچو:Langx), 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.,[29] especially the Sulwān al-Muṭā fī Udwān al-Atbā (سانچو:Langx) is his magnum opus.[30][31][32][33]
امام غزالي Persia (Iran) 1058–1111 Sufi/Ashari 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.[34]
Avempace Andalusia (Spain) 1095–1138 His 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).[35]
ابن طفيل Andalusia

(Spain)

1105–1185 His 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.[36]
ابن رشد Spain

(Andalusia)

1126–1198 Peripatetic Being described as "founding father of secular thought in Western Europe",[37][38] 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.[37][38]
افضال الدين ڪاشاني Persia (Iran) ?–1213 He was involved in explaining the salvific power of self-awareness.[39][حوالي ۾ موجود ناهي] That is: "To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it."[39][حوالي ۾ موجود ناهي] 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.[39][حوالي ۾ موجود ناهي]
نجم الدين ڪبري Persia 1145–1220 Sufism As the founder of the Kubrawiyya Sufi order,[40] 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.[41]
فخر الدين الرازي Persia (Iran) 1149–1209 Ashari 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."[42]
شهاب الدين سهروردي Persia (Iran) 1155–1191 Sufi As 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.[43][44]
ابن عربي Spain

(Andalusia)

1165–1240 Sufi He 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.[45][46][47]
نصير الدين الطوسي Persia (Iran) 1201–1274 As a supporter of Avicennian logic he was described by Ibn Khaldun as the greatest of the later Persian scholars.[48] 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 رومي Persia 1207–1273 Sufi Described as the "most popular poet in America",[49] 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,[50] 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.[51] His other work, Fihi Ma Fihi (In It What's in It), includes seventy-one talks given on various occasions to his disciples.[52]
ابن النفيس Damascus

(Syria)

1213–1288 His 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.[53] 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".[54]
قطب الدين شيرازي Persia (Iran) 1217–1311 He 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.[55]
ابن سبين Andalusia

(Spain)

1236–1269 He 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.[56]
سيد حيدر آملي Persia 1319–1385 As 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.[57]
التفتازاني Persia 1322–1390 Al-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".[58]
ابن خلدون Tunisia 1332–1406 Ashari 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."[59] 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.[60] 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.[61]
عبدالڪريم جلي Iraq 1366–1424 Sufi Jili 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.[62][63] Jili thought of the Absolute Being as a Self, which later on influenced Muhammad Iqbal.[64]
Jami Persia (Iran) 1414–1492 Sufi His 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,[65] through which Jami uses figurative symbols to depict the key stages of the Sufi path such as repentance.[66][67] The mystical and philosophical explanations of the nature of divine mercy, is also among his works.[68]
Bahāʾ al-dīn al-ʿĀmilī Levant, Jabal Amel 1547–1621 Regarded as a leading scholar and mujaddid of the seventeenth century,[39] he worked on tafsir, hadith, grammar and fiqh (jurisprudence).[39] 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."[39][69]
Mir Damad Persia (Iran) ?–1631 Professing 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.[70] 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.[71]
Mir Fendereski Persia (Iran) 1562–1640 He was trained in the works of Avicenna, and Mulla Sadra studied under him.[72] 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.[73]
Mulla Sadra Persia (Iran) 1571–1641 Shia According to Oliver Leaman, Mulla Sadra is the most important influential philosopher in the Muslim world in the last four hundred years.[74][75] 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.[76] 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.[77]
Qazi Sa’id Qumi Persia (Iran) 1633–1692 He 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.[78]
Shah Waliullah India 1703–1762 He 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.[79][80]
Syed Ameer Ali فائل:SyedAmeerAli.jpg India 1849–1928 Modernist Sir 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.[81] 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.[82]
Muhammad Iqbal
(British India)

Pakistan

1877–1938 Modernist/

Sufi

Other than being an eminent poet, he is recognized as the "Muslim philosophical thinker of modern times".[83] He wrote two books on the topic of The Development of Metaphysics in Persia and The Reconstruction of Religious Thought in Islam[84] In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.[84] God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.[84]
Seyed Muhammad Husayn Tabatabaei Persia (Iran) 1892–1981 Shia He is famous for Tafsir al-Mizan, the Quranic exegesis. His philosophy is centered on the sociological treatment of human problems.[85] 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 (سانچو:Langx) and Dialogues with Professor Corbin (سانچو:Langx) are among his works.[85]
Ghulam Ahmed Perwez Pakistan 1903–1985 Modernist/

Quranist

He was a famous theologian from Pakistan inspired by Muhammad Iqbal.[86] 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.[87] He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.[88] 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 Maududi Pakistan 1903–1979 His 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.[89] Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.[90] In his book Islamic Way of Life, he largely expanded on this view.
Henry Corbin France 1903–1978 He 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.[91] 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.[91]
Abdel Rahman Badawi Egypt 1917–2002 He 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.[92][93]
Morteza Motahhari Persia (Iran) 1919–1979 Shia Considered among the important influences on the ideologies of the Islamic Republic,[94] 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.[95]
Mohammad-Taqi Ja'fari Persia (Iran) 1923–1998 Shia He 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 Arkoun Algeria 1928–2010 Modernist He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.[96] 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.[96][97]
Israr Ahmed Pakistan 1932–2010 He 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.[98]
Ali Shariati Persia (Iran) 1933–1977 Modernist/

Shia

Ali 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 Republic
Abdollah Javadi-Amoli Persia (Iran) 1933– Shia His works are dedicated to Islamic philosophy, especially Mulla Sadra's transcendent philosophy.[76] 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.[99] His other work As-Saareh-e-Khelqat is a discussion about the philosophy of faith and evidence of the existence of God.
Seyyed Hossein Nasr Persia (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-Azm Turkey 1934–2016 He 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.[100]
Mohammad-Taqi Mesbah-Yazdi Persia (Iran) 1934–2021 Shia He 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.[101]
Mohammad Baqir al-Sadr Iraq 1935–1980 Shia He 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.[102]
Mohammed Abed al-Jabri Morocco 1935–2010 Modernist His 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.[103] The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World is also among his works.
Abdolkarim Soroush Persia (Iran) 1945– Shia/

Neoplatonist

Being 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."[104][105]
Javed Ahmed Ghamidi Pakistan 1951– Modernist Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.[106] Like Parwez he also promotes rationalism and secular thought with deen.[107] Ghamidi is also popular for his moderate fatwas. Ghamidi also holds the view of democracy being compatible with Islam.[108]
Gary Legenhausen US 1953– Islam and Religious Pluralism is among his works in which he advocates "non-reductive religious pluralism".[109] In his paper "The Relationship between Philosophy and Theology in the Postmodern Age" he is trying to examine whether philosophy can agree with theology.[110]
Mostafa Malekian Persia (Iran) 1956– Shia He 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.[111]
Insha-Allah Rahmati Persia (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 Akhtar England 1960–2023 Neo-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 Ramadan Switzerland/

France

1962– Modernist Working mainly on Islamic theology and the place of Muslims in the West,[112] he believes that western Muslims must think up a "Western Islam" in accordance to their own social circumstances.[113]

پڻ ڏسو

[سنواريو]

خارجي لنڪس

[سنواريو]

حوالا

[سنواريو]
  1. ↑ Nasr 2006, pp. 137–138
  2. ↑ Abboud, Tony (2006). Al-Kindi : the father of Arab philosophy. Rosen Pub. Group. ISBN 978-1-4042-0511-6. 
  3. ↑ Greenberg, Yudit Kornberg (2008). Encyclopedia of love in world religions. 1. ABC-CLIO. p. 405. ISBN 978-1-85109-980-1. 
  4. ↑ 4.0 4.1 Nasr; Leaman (February 1, 1996). The History of Islamic Philosophy (1st ed.). Routledge. pp. 1–3,165. ISBN 978-0415056670. 
  5. ↑ 5.0 5.1 Fakhri, Majid (2004). A History of Islamic Philosophy. Columbia University Press. 
  6. ↑ Iqbal, Mohammad (2005). The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy. Kessinger Publishing. 
  7. ↑ History of civilizations of Central Asia, Motilal Banarsidass Publ., ISBN 81-208-1596-3, vol. IV, part two, p. 228.
  8. ↑ Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
  9. ↑ "Dictionary of Islamic Philosophical Terms". Muslimphilosophy.com. حاصل ڪيل 2012-09-19. 
  10. ↑ "Aristotelianism in Islamic philosophy". Muslimphilosophy.com. حاصل ڪيل 2012-09-19. 
  11. ↑ Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167
  12. ↑ Reisman, D. Al-Farabi and the Philosophical Curriculum In Adamson, P & Taylor, R. (2005). The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press. p55
  13. ↑ 13.0 13.1 Walker, Paul E. "Abu Ya'qub al-Sijistani (fl. 971)". Internet Encyclopedia of Philosophy. The Institute of Ismaili Studies. 
  14. ↑ Corbin, Henry (1949). Kashf al-mahjub (Revealing the Concealed). Tehran and Paris. 
  15. ↑ Walker, P. (1994). The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'. Salt Lake City. 
  16. ↑ Walker, Paul E. "Abu Ya'qub al-Sijistani (fl. 971)". The Internet Encyclopedia of Philosophy. The Institute of Ismaili Studies. 
  17. ↑ Gaskell. "Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf". وقت 2011-06-06 تي اصل کان آرڪائيو ٿيل. حاصل ڪيل 2014-10-10.  Unknown parameter |url-status= ignored (مدد)
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  19. ↑ Rosenthal, F., The Classical Heritage of Islam, Berkeley, CA: University of California Press, 1973, Pp. 63–70
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  29. ↑ Arié, Miniatures pp. 1–4
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  34. ↑ Watt, W. Montgomery (1953). The Faith and Practice of Al-Ghazali. London: George Allen and Unwin Ltd.. http://www.ghazali.org/works/watt3.htm. 
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  52. ↑ Franklin Lewis, Rumi: Past and Present, East and West — The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
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  54. ↑ سانچو:Cite thesis
  55. ↑ Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, "QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ",[4]
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  57. ↑ Kohlberg, Etan. "Encyclopædia Iranica". Amoli, Sayyed Baha-Al-Din. 
  58. ↑ 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.
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  61. ↑ Hannoum, Abdelmajid (2003). "Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist". History and Theory 42 (1): 61–81. doi:10.1111/1468-2303.00230. 
  62. ↑ 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;
  63. ↑ The Qadiriya Sufi Way Sunni Razvi Society آرڪائيو ڪيا ويا 2006-12-31 حوالو موجود آهي وي بيڪ مشين.
  64. ↑ Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (Letters of Iqbal Iqbal Academy, Lahore (1978), pp. 141–42)
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  66. ↑ Huart, Cl.; Masse, H.. "Djami, Mawlana Nur al-Din 'Abd ah-Rahman". Encyclopaedia of Islam. 
  67. ↑ Lingwood, Chad (March 2011). "Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)". Iranian Studies 44 (2): 175–191. doi:10.1080/00210862.2011.541687. 
  68. ↑ Rizvi, Sajjad. "The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi". Journal of Qur'anic Studies. 
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  71. ↑ Nasr 2006
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  76. ↑ 76.0 76.1 Kamal, Muhammad, Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., صفحا. 9 & 39, ISBN 978-0-7546-5271-7 
  77. ↑ Sharif, Mian Mohammad (1966). History of Muslim Philosophy, Vol 2. Germany: Allgauer Heimatverlag GmbH. pp. 938, 920 & 907. 
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  80. ↑ S. M. Ikram (1964). "XIX. A Century of Political Decline: 1707–1803". in Ainslie T. Embree. Muslim civilization in India. New York: Columbia University Press. ISBN 9780231025805. http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html. Retrieved April 12, 2013. 
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  82. ↑ "Syed Ameer Ali | Former Judge in the Calcutta High Court.". Story Of Pakistan. حاصل ڪيل 2020-12-08. 
  83. ↑ "Allama Muhammad Iqbal Philosopher, Poet, and Political leader". Aml.Org.pk. وقت 2012-03-05 تي اصل کان آرڪائيو ٿيل. حاصل ڪيل 2012-03-02.  Unknown parameter |url-status= ignored (مدد)
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  86. ↑ Paracha, Nadeem F. "The rise and fall of a spiritual rebel". DAWN.COM. حاصل ڪيل 2020-12-05. 
  87. ↑ "Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez | Allama Ghulam Ahmad Parwez". www.newageislam.com. حاصل ڪيل 2020-12-05. 
  88. ↑ Paracha, Nadeem F. "Shaping histories: The most influential books in Pakistan". DAWN.COM. حاصل ڪيل 2020-12-05. 
  89. ↑ 1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334
  90. ↑ "A. Maududi's 'Towards Understanding Islam'". وقت 2009-10-24 تي اصل کان آرڪائيو ٿيل.  Unknown parameter |url-status= ignored (مدد)
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  92. ↑ Mona Mikhail (1992), Studies in the Short Fiction of Mahfouz and Idris, NYU Press, p. 28
  93. ↑ "Abdul-Rahman Badawi". Philosophers of the Arabs. 
  94. ↑ Manouchehr Ganji (2002). Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance. Greenwood Publishing Group. pp. 109. ISBN 978-0-275-97187-8. https://books.google.com/books?id=NboVl-CeYs0C&pg=PA109. Retrieved 8 August 2013. 
  95. ↑ Kasra, Nilofar. "Ayatollah Morteza Motahhari". IICHS. حاصل ڪيل July 27, 2013. 
  96. ↑ 96.0 96.1 "In Memory of Professor Mohammed Arkoun". The Institute of Ismaili Studies. وقت October 20, 2014 تي اصل کان آرڪائيو ٿيل. حاصل ڪيل October 13, 2014. 
  97. ↑ Arkoun, Mohammed (July 4, 1994). Rethinking Islam: Common Questions, Uncommon Answers. Westview Press. 
  98. ↑ Mumtaz Ahmad, "Media-Based Preachers and the Creation of New Muslim Publics in Pakistan," NBR Special Report 22, February 2010 [5]
  99. ↑ Javadi Amoli (2013). Tasnim: Tafsir of Quran. Tehran: Asra. 
  100. ↑ "Syrian intellectuals call on the Baath congress to revive 'Damascus spring'". ArabicNews.com. 2005-09-06. Archived from the original on 2006-03-19. https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html. Retrieved 2024-11-11. 
  101. ↑ Miṣbāḥ Yazdī, Muḥammad Taqī (1999). Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy. Binghamton University and Brigham Young University. 
  102. ↑ Ayatullah Muhammad Baqir as-Sadr. "Our Philosophy- Falsafatuna". Muhammadi Trust of Great Britain and Northern Ireland. وقت 2014-10-14 تي اصل کان آرڪائيو ٿيل. حاصل ڪيل 2014-10-09.  Unknown parameter |url-status= ignored (مدد)
  103. ↑ Al Jabri, Mohammed Abed (December 9, 2008). Democracy, Human Rights and Law in Islamic Thought. I. B. Tauris. 
  104. ↑ Vahid, Hamid (2005). Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge. Tehran, Iran: Center of Islam and Science. p. 43. 
  105. ↑ Jahanbakhsh, Forough (2001). Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush. BRILL. p. 145. ISBN 9789004119826. https://archive.org/details/islamdemocracyre00jaha. 
  106. ↑ "Javed Ahmad Ghamidi: A Modernist Reformist – OpEd". Eurasia Review. حاصل ڪيل 2020-12-08. 
  107. ↑ admin. "10 Unique viewpoints of scholar Javed Ghamidi". Convergence Stride. حاصل ڪيل 2020-12-08. 
  108. ↑ "Monthly Renaissance – Content". www.monthly-renaissance.com. حاصل ڪيل 2020-12-08. 
  109. ↑ Legenhausen, Gary. "Islam and Religious Pluralism". 
  110. ↑ Legenhausen, Muhammad (12 March 2013). The Relationship between Philosophy and Theology in the Postmodern Age. http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age. 
  111. ↑ Mansour Nejad, Mohammad (1389) (fa ۾). Naqdi bar Ostadan be Bahane Tajlil. Tehran: Javan Pooya Publication. 
  112. ↑ Reading the Koran آرڪائيو ڪيا ويا 2011-06-09 حوالو موجود آهي وي بيڪ مشين.. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.
  113. ↑ Livingstone, David (2013-06-16). Black Terror White Soldiers: Islam, Fascism & the New Age. David Livingstone. p. 594. ISBN 9781481226509. https://books.google.com/books?id=FYy7TTmQoD4C. 
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