What is the Philosophical Concept in This Excerpt

What is the Philosophical Concept in This Excerpt.

Muslim philosophers
both profess Islam and engage in a style of philosophy situated within the construction of the Standard arabic language and Islam, though not necessarily concerned with religious issues.[ane]
The sayings of the companions of Muhammad independent footling philosophical discussion.[a]
[3]
In the eighth century, all-encompassing contact with the Byzantine Empire led to a drive to translate philosophical works of Ancient Greek Philosophy (particularly the texts of Aristotle) into Arabic.[3]
[4]

The ninth-century Al-Kindi is considered the founder of Islamic peripatetic philosophy (800–1200).[4]
The tenth century philosopher al-Farabi contributed significantly to the introduction of Greek and Roman philosophical works into Muslim philosophical discourse and established many of the themes that would occupy Islamic philosophy for the adjacent centuries; in his wide-ranging work, his work on logic stands out particularly.[iv]
In the eleventh century, Ibn Sina, one of the greatest Muslim philosophers ever,[4]
developed his ain unique school of philosophy known as Avicennism which had strong Aristotelian and Neoplatonist roots. Al-Ghazali, a famous Muslim philosopher and theologian, took the approach to resolving apparent contradictions between reason and revelation.[v]
He understood the importance of philosophy and developed a complex response that rejected and condemned some of its teachings, while it also immune him to accept and apply others.[5]
It was al-Ghazali’southward acceptance of demonstration (apodeixis) that led to a much more refined and precise discourse on epistemology and a flowering of Aristotelian logic and metaphysics in Muslim theological circles.[5]
Averroes, the final notable Muslim peripatetic philosopher, defended the use of Aristotelian philosophy against this accuse; his all-encompassing works include noteworthy commentaries on Aristotle.[2]
[3]
In the twelfth century, the philosophy of illumination was founded by Shahab al-Din Suhrawardi. Although philosophy in its traditional Aristotelian form fell out of favor in much of the Arab world after the twelfth century, forms of mystical philosophy became more prominent.[1]

Later on Averroes, a bright peripatetic philosophical schoolhouse persisted in the eastern Muslim world during the Safavid Empire which scholars take termed equally the School of Isfahan. Information technology was founded by the Shia philosopher Mir Damad and developed further by Mulla Sadra and others.[2]

List

[edit]

Proper noun Image Origin Menses CE School of Sect Philosophy
Al-Kindi Al-kindi.jpeg Iraq 801–873 He was the showtime of the Muslim peripatetic philosophers, and was considered as the “begetter of Arabic philosophy”.[6]
[7]
[8]
He was famous for promotion of Greek and Hellenistic philosophy in the Muslim globe.[nine]
1 of his master concerns was to show the compatibility of philosophy and speculative theology. However, he would prefer the revelation to reason, for he believed information technology guaranteed matters of organized religion that reason could non uncover.[ix]
Muhammad ibn Zakariya al-Razi Zakariya Razi 001.JPG Persia (Iran) c.
 865–925
There are contradictory views about his faith. Some, such every bit ibn Abi Osayba, knew him as believer, only 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 conservancy and freedom.[10]
In his
Philosophical Biography, al-Razi defended his philosophical lifestyle, emphasizing that, rather than beingness cocky-indulgent, man should employ his intellect, and apply justice in his life. His defense confronting his critics is besides a book entitled
Al Syrat al Falsafiah
(The Philosophical Approach).[x]
[eleven]
He was too an early chemist.[12]
Al-Farabi Al-Farabi.jpg Persia (Islamic republic of iran) 872–951 Al-Farabi along with Ibn Sina and Averroes have been recognized as Peripatetics or rationalists among Muslims.[13]
[xiv]
[15]
He tried to gather the ideas of Plato and Aristotle in his book “The gathering of the ideas of the ii philosophers”.[xvi]
He was known as “the second master” of philosophy (Aristotle being the showtime), and his work was defended to both reviving and reinventing the Alexandrian philosophical thought, to which his teacher, Yuhanna bin Haylan belonged.[17]
Abu Yaqub al-Sijistani Persia ?-971 Inspired by neoplatonism, “his cosmology and metaphysics develop a concept of God as the one beyond both beingness and not-being.”[18]
Intellect which is the kickoff existence created by God, he believes, does not disintegrate, and the purpose of the religion is to “reorient the soul toward its true higher cocky and ultimately to return to its original state.”[18]
[19]
[20]
[21]
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 betwixt different Islamic sects.[22]
[23]
Chapter 1 and seven of his book
al-I’lam bi manaqib al-Islam
(An Exposition on the Claim of Islam) has been translated into English nether the titles
The Quiddity of Cognition and the Appurtenances of its Species
[24]
and
The Excellences of Islam in Relation to Imperial Potency.[25]
His other volume
Kitab al-amad ‘ala’50-abad
(On the Afterlife)[26]
also has an English translation.
Ebn Meskavayh Persia 932–1030 A Neoplatonist who wrote the outset major Islamic piece of work on philosophical ethics, entitled
Tahdhib al-akhlaq
(Refinement of Morals), he distinguished between personal ethics and the public realm, and assorted the redemptive nature of reason with the luring trait of nature.[27]
Al-Maʿarri 973–1058 A pessimistic freethinker, he attacked dogmas of religion.[28]
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 considering of the aspect of conversing with the deceased in paradise, the
Resalat Al-Ghufran
has been compared to the
Divine Comedy
of Dante[29]
which came hundreds of years after.
Avicenna Avicenna TajikistanP17-20Somoni-1999 (cropped).png Persia (Islamic republic of iran) 980–1037 Regarded as one of the nearly significant thinkers and writers of the Islamic Golden Age,[30]
his stardom 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.[31]
Hamid al-Din al-Kirmani Persia (Iran) 996–1021 His major work the
Rahat al-aql
(Peace of Mind) explains how to attain the eternal life of the heed and reason, in a changing globe.
Al-Aqwal al-dhahabiya, (refuting al-Razi’southward statement against the necessity of revelation) and
Kitab al-riyad
(about the early Isma’ili cosmology) are among his other works.[32]
Nasir Khusraw Persia (Iran) 1004–1088 His
Cognition and Liberation
consist of a series of thirty questions and answers about master issues of his time, from the cosmos of the earth to the human free will and culpability after death.[33]
Rawshana-i-nama
(Book of Enlightenment), and the
Sa’datnama
(Book of Felicity) are as well amidst his works.
Al-Ghazali Persia (Iran) 1058–1111 Sufi/Ashari His master piece of work The Incoherence of the Philosophers made a plough 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. Afterward, in the side by side century, Averroes’s rebuttal of al-Ghazali’south
Incoherence
became known as The Incoherence of the Incoherence.[34]
Avempace Andalusia(Spain) 1095–1138 His chief philosophical idea is that the human soul could become one with the Divine through a bureaucracy starting with sensing of the forms (containing less and less thing) to the impression of Active Intellect. His most important philosophical work is
Tadbīr al-mutawaḥḥid
(The Regime of the Solitary).[35]
Ibn Tufail Andalusia

(Spain)

1105–1185 His piece of work Hayy ibn Yaqdhan, is known as
The Comeback 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 man beings. This work is standing Avicenna’s version of the story and is considered as a response to al-Ghazali’south
The Incoherence of the Philosophers, which had criticized Avicenna’due south philosophy.[36]
Averroes Statue of Averroes (Córdoba) - BAE09705.jpg Spain

(Andalusia)

1126–1198 Beingness described every bit “founding begetter of secular thought in Western Europe”,[37]
[38]
He was known by the nickname
the Commentator
for his precious commentaries on Aristotle’south works. His primary piece of work was
The Incoherence of the Incoherence
in which he defended philosophy against al-Ghazali’southward claims in
The Incoherence of the Philosophers. His other works were the
Fasl al-Maqal
and the
Kitab al-Kashf.[37]
[38]
Afdal al-Din Kashani Persia (Iran) ?-1213 He was involved in explaining the salvific power of self-awareness.[39]
[
failed verification
]

That is: “To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.”[39]
[
failed verification
]

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]
[
failed verification
]
Najmuddin Kubra 1145–1220 As the founder of the Kubrawiyya Sufi order,[xl]
he is regarded as a pioneer of the Sufism. His books are discussing dreams and visionary feel, among which is a Sufi commentary on the Quran.[41]
Fakhr al-Din al-Razi Persia (Iran) 1149–1209 Ashari His major work Tafsir-e Kabir included many philosophical thoughts, amid which was the self-sufficiency of the intellect. He believed that proofs based on tradition hadith could never pb to certainty just but to presumption. Al-Razi’s rationalism “holds an important identify in the debate in the Islamic tradition on the harmonization of reason and revelation.”[42]
Shahab al-Din Suhrawardi 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 noesis.[43]
[44]
Ibn Arabi Ibn Arabi.jpg 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 unlike prophets in divine revelation.[45]
[46]
[47]
Nasir al-Din al-Tusi Persia (Islamic republic of iran) 1201–1274 As a supporter of Avicennian logic he was described past 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, every bit disseminated past Sufi principles of his time, was non appealing to his mind so he wrote his own volume of philosophical Sufism entitled
Awsaf al-Ashraf
(The Attributes of the Illustrious).
Rumi Ancient Persia 1207–1273 Sufi Described equally the “most popular poet in America”,[49]
he was an evolutionary thinker, in that he believed that all thing after devolution from the divine Ego experience an evolutionary cycle by which it return to the same divine Ego,[l]
which is due to an innate motive which he calls
love. Rumi’s major piece of work is the
Maṭnawīye Ma’nawī
(Spiritual Couplets) regarded past some Sufis as the Persian-language Qur’an.[51]
His other work,
Fihi Ma Fihi
(In It What’s in It), includes 70-one talks given on various occasions to his disciples.[52]
Ibn al-Nafis Ibn al-Nafis.jpg 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 evidence that the human heed is able to deduce the truths of the world through reasoning.[53]
He described this book every bit a defense of “the arrangement of Islam and the Muslims’ doctrines on the missions of prophets, the religious laws, the resurrection of the trunk, and the transitoriness of the world”.[54]
Qotb al-Din Shirazi Ghotb2.jpg 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 piece of work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetics and music.[55]
Ibn Sabin 1236–1269 He was a Sufi philosopher, the final 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]
Sayyid Haydar Amuli 1319–1385 Equally the main commentator of the Ibn Arabi’s mystic philosophy and the representative of Farsi Imamah theosophy, he believes that the Imams who were gifted with mystical knowledge were non just guides to the Shia Sufis. He was both a critic of Shia whose religion was confined to legalistic arrangement and Sufis who denied certain regulations issued from the Imams.[57]
Taftazani 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]
Ibn Khaldun 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’southward definition of government, “an establishment which prevents injustice other than such as it commits itself”, the best in the history of political theory.[60]
His theory of social disharmonize 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]
Abdul Karim Jili 1366–1424 Sufi Jili was the primary systematizer and commentator of Ibn Arabi’southward works. His
Universal Man
explains Ibn Arabi’south teachings on reality and human perfection, which is amidst the masterpieces of Sufi literature.[62]
[63]
Jili thought of the Absolute Being equally a Cocky, which later on influenced Muhammad Iqbal.[64]
Jami Jami poet.jpg Persia (Iran) 1414–1492 Sufi His Haft Awrang (Seven Thrones) includes 7 stories, among which
Salaman and Absal
tells the story of a sensual allure 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 Sheik bahayi.jpg 1547–1621 Regarded equally a leading scholar and mujaddid of the seventeenth century,[39]
he worked on tafsir, hadith, grammar and fiqh (jurisprudence).[39]
In his piece of 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 Islamic republic of iran. He was besides 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 Direct 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 principal workal-Resāla al-ṣenāʿiya, is an test of the arts and professions in perfect society, and combines a number of genres and field of study areas such as political and upstanding 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 primary of Ishraqi schoolhouse of Philosophy who combined the many areas of the Islamic Gilded 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 schoolhouse of Hikmah based specially upon the inspired doctrines which course the very ground of Shiism,” peculiarly what contained in the Nahj al-Balagha.[77]
Qazi Sa’id Qumi Persia (Islamic republic of 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 piece of work which Muslim philosophers accept always connected to read. His commentaries on al-Tawhid past 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 principal work
The Conclusive Argument of God
is virtually Muslim theology and is yet frequently referred to by new Islamic circles.
Al-Budur al-bazighah
(The Full Moons Rising in Splendor) is another piece of work of him in which he explains the footing of faith in view of rational and traditional arguments.[79]
[80]
Syed Ameer Ali SyedAmeerAli.jpg Republic of india 1849–1928 Modernist Sir Syed Ameer Ali was a British-Indian scholar achieving
order of the star of Bharat. He was i of the leading Islamic scholars Republic of india who tried to bring modernity in Islam.[81]
Instead of revolting against British Empire, he tried to popularize modern education such every bit learning English linguistic communication. Two of his most famous books are –
The Spirit of Islam
and
Short History Of The Saracens
[82]

.

Muhammad Iqbal

Allama Iqbal.jpg

(British Republic of india)

Pakistan

1877–1938 Modernist/

Sufi

Other than beingness an eminent poet, he is recognized equally the “Muslim philosophical thinker of mod times”.[83]
He wrote two books on the topic of
The Evolution 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 agreement of life.[84]
God, the pregnant of prayer, human spirit and Muslim culture are amongst the other issues discussed in his works.[84]
Seyed Muhammad Husayn Tabatabaei Allame-Tabatabai-youth.jpg Persia (Iran) 1892–1981 He is famous for
Tafsir al-Mizan, the Quranic exegesis. His philosophy is centered on the sociological treatment of man problems.[85]
In his afterward years he would often hold study meetings with Henry Corbin and Seyyed Hossein Nasr, in which the classical texts of divine cognition and gnosis along with what Nasr calls comparative gnosis were discussed. Shi’a Islam,
The Principles of Philosophy and the Method of Realism
(Persian:
Usul-i-falsafeh va ravesh-i-ri’alism) and
Dialogues with Professor Corbin
(Persian:
Mushabat ba Ustad Kurban) 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]
Existence a protege of Allama Muhammad Iqbal his primary focus was to dissever between
“Deen”
and
“Madhab”. According to him Islam was revelated equally Deen which’s main purpose was to create a successful and happy society.[87]
He rejected the idea of a country beingness ruled past Islamic scholars, although he likewise criticized western secularism.[88]
He firmly believed that Islam isn’t based on blind organized religion only rational thinking. His most famous book is
“Islam: A Claiming to Religion”.
Abul A’la Maududi Islamic republic of 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 bulletin which causes a movement.[89]
Islam, he believes, is not a ‘organized religion’ in the sense this word is usually comprehended, but a system encompassing all areas of living.[90]
In his book
Islamic Mode 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 information technology 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 cease subsequently Averroes, showed rather that a bright philosophical activity persisted in the eastern Muslim globe – especially Iran.[91]
Abdel Rahman Badawi 1917–2002 He adopted existentialism since he wrote his
Existentialist Fourth dimension
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 on work,Humanism And Existentialism In Arab Idea, nonetheless, he tried to root his ideas in his ain culture.[92]
[93]
Morteza Motahhari مرتضی مطهری در جوانی.jpg Persia (Iran) 1919–1979 Considered amid the important influences on the ideologies of the Islamic Commonwealth,[94]
he started from the Hawza of Qom. Then he taught philosophy in the University of Tehran for 22 years. Betwixt 1965 and 1973, nonetheless, he gave regular lectures at the Hosseiniye Ershad in Northern Tehran, most of which have been turned into books on Islam, Islamic republic of iran, and historical topics.[95]
Mohammad-Taqi Ja’fari Məhəmməd Təği Cəfəri.jpg Persia (Iran) 1923–1998 He wrote many books on diversity of fields, the most prominent of which are his fifteen-volume Interpretation and Criticism of Rumi’due south 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 Arkoun 1928–2010 He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.[96]
In his book
Rethinking Islam: Mutual Questions, Uncommon Answers
he offers his responses to several questions for those who are concerned most the identity crunch which left many Muslims estranged from both modernity and tradition.
The Unthought In Contemporary Islamic Thought
is too amid his works.[96]
[97]
Israr Ahmed 1932–2010 He is the writer of
Islamic Renaissance: The Real Task Ahead
in which he explains the theoretical thought of the Caliphate system, arguing that it would only be possible by reviving Iman and faith amongst the Muslims in general and intelligentsia in particular. This would, he argues, fill the existing gap between new sciences, and Islamic divine noesis.[98]
Ali Shariati Dr Ali Shariati.jpg Persia (Islamic republic of iran) 1933–1977 Modernist Ali Shariati Mazinani (Farsi: علی شریعتی مزینانی, 23 November 1933 – eighteen June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of faith. He is held as i of the most influential Iranian intellectuals of the 20th century[iii] and has been chosen the “ideologue of the Iranian Revolution”, although his ideas ended upwards non forming the footing of the Islamic Democracy
Abdollah Javadi-Amoli Persia (Iran) 1933– His works are defended to Islamic philosophy and especially Mulla Sadra’s transcendent philosophy.[76]
Tafsir Tasnim is his exegesis of the Quran in which he follows Tabatabaei’s Tafsir al-Mizan, in that he tries to interpret a poetry based on other verses.[99]
His other work
Equally-Saareh-e-Khelqat
is a discussion about the philosophy of faith and evidence of the existence of God.
Seyyed Hossein Nasr Hossein nasr.jpg Persia (Iran) 1933– Sufi/Shia He Is a prominent scholar of comparative religion, a lifelong educatee of Frithjof Schuon, whose works devoted to Islamic esoterism and Sufism. Writer of over l books and 5 hundred articles (a number of which tin be found in the journal Studies in Comparative Religion), He is highly respected both in the West and the Islamic globe.[100]
The
Islamic Philosophy from its Origin to the Nowadays
is among his works in which he states that the sayings of Shia Imams played a major office in the development of afterward Islamic philosophy specially the works of Mulla Sadra.[101]
Sadiq Jalal al-Azm Sadiq Jalal al-Azm at UCLA 5-10-06.jpg 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 liberty and gratis spoken communication.[102]
Mohammad-Taqi Mesbah-Yazdi Persia (Iran) 1934–2021 He is an Islamic Faqih who has also studied works of Avicenna and Mulla Sadra. He supports Islamic philosophy and in item Mulla Sadra’s transcendent philosophy. His volume
Philosophical Instructions: An Introduction to Gimmicky Islamic Philosophy
is translated into English language.[103]
Mohammad Baqir al-Sadr 1935–1980 He was an Iraqi Shia philosopher and founder of the Islamic Dawa Party. His
Falsafatuna
(Our Philosophy) is a drove of bones ideas concerning the world, and his way of because it. These concepts are divided into two researches: The theory of knowledge, and the philosophical notion of the world.[104]
Mohammed Abed al-Jabri Morocco 1935–2010 His piece of work
Democracy, Human Rights and Constabulary in Islamic Thought
while shows the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its autonomous deficits. Working in the tradition of Avincenna and Averroes, he emphasizes that concepts such as democracy and constabulary cannot rely on old traditions, nor could be import, but should be created by today’southward Arabs themselves.[105]
The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab Globe
is likewise among his works.
Abdolkarim Soroush Abdolkarim Soroush 02.jpg Persia (Iran) 1945– Beingness interested in the philosophy of religion and the philosophical system of Rumi, his volume
the evolution and devolution of religious noesis
argues that “a faith (such every bit Islam) may exist divine and unchanging, simply our agreement of religion remains in a continuous flux and a totally homo endeavor.”[106]
[107]
Javed Ahmed Ghamidi Javed Ahmed Ghamidi.jpg Pakistan 1951- Modernist Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded equally one of the contemporary modernists of Islamic globe.[108]
Like
Parwez
he also promotes rationalism and secular thought with deen.[109]
Ghamidi is also popular for his moderate fatwas. Ghamidi too holds the view of democracy being compatible with Islam.[110]
Gary Legenhausen 1953– Islam and Religious Pluralism
is among his works in which he advocates “non-reductive religious pluralism”.[111]
In his paper “The Relationship betwixt Philosophy and Theology in the Postmodern Age” he is trying to examine whether philosophy can concord with theology.[112]
Mostafa Malekian Persia (Iran) 1956– He is working on
Rationality and Spirituality
in which he is trying to make Islam and reasoning uniform. His major work
A Mode to Freedom
is about spirituality and wisdom.[113]
Insha-Allah Rahmati Persia (Iran) 1966– His fields of can be summarized equally follows: Ethics and Philosophy of Faith and Islamic Philosophy. Most of his piece of work in these iii areas.
Shabbir Akhtar England 1960– 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 Listen
(2007).
Tariq Ramadan Tariq Ramadan Profile Image.png Switzerland/

France

1962– Modernist Working mainly on Islamic theology and the identify of Muslims in the W,[114]
he believes that western Muslims must remember up a “Western Islam” in accordance to their own social circumstances.[115]

See too

[edit]

  • Lists of philosophers
  • Islamic philosophy
  • Early on Islamic philosophy
  • Gimmicky Islamic philosophy
  • Islamic scholars
  • List of Iranian philosophers

Notes

[edit]


  1. ^


    Only Ali’s Nahj al-Balagha, is traditionally considered to contain both religious and philosophical thought.[2]
    [3]

External links

[edit]

  • Islamic Philosophy Online
  • Journal of Islamic Philosophy

Footnotes

[edit]

  1. ^


    a




    b




    Leaman, Oliver. “Islamic philosophy”. Routledge. Archived from the original on June 6, 2022. Retrieved
    October 9,
    2014
    .


  2. ^


    a




    b




    c




    Corbin, Henry (2001).
    The History of Islamic Philosophy. Translated by Liadain Sherrard with the assistance of Philip Sherrard. London and New York: Kegan Paul International. pp. 33–36.


  3. ^


    a




    b




    c




    d




    Tabatabai, Sayyid Muhammad Husayn (1979).
    Shi’ite Islam. Translated by Seyyed Hossein Nasr. SUNY press. pp. 94–96. ISBN978-0-87395-272-nine.


  4. ^


    a




    b




    c




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References

[edit]

  • Nasr, Seyyed Hossein (2006).
    Islamic Philosophy from Its Origin to the Present. SUNY Press. ISBN978-0-7914-6799-2.



What is the Philosophical Concept in This Excerpt

Source: https://en.wikipedia.org/wiki/List_of_Muslim_philosophers