List of Muslim philosophers

Muslim philosophers both profess Islam and engage in a style of philosophy situated within the
structure of Arabic language and Islamic culture, though not necessarily concerned with religious
issues.[1] The sayings of the companions of Muhammad contained little philosophical discussion.[a][3] In
the eighth century, extensive contact with philosophical cultures of the West led to a drive to translate
philosophical works of these cultures (especially the texts of Aristotle) into Arabic.[3][4]

The ninth-century Neo-Platonist Al-Kindi is considered the founder of Arab philosophy.[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 next centuries; in his broad-ranging work, his work on logic stands out
particularly.[4] In the eleventh century, Avicenna, one of the greatest creative philosophers ever,[4]
developed his school of philosophy with strong Aristotelian and Neoplatonist roots. In the twelfth
century, the philosophy of illumination was systematized by Shahab al-Din Suhrawardi. Towards the end
of the century philosophy underwent a decline in much of the Muslim world, in part due to al-Ghazali's
argument that philosophy was incompatible with religion. In Andalusia, Averroes, defended philosophy
against this charge; his extensive works include noteworthy commentaries on Aristotle.[2][3] Although
philosophy in its traditional Aristotelian form fell out of favor in much of the Arab world, forms of
mystical philosophy following on from writers such as Ibn Arabi and Ibn Sabin, persisted.[1]

After Averroes, a vivid philosophical activity persisted in the eastern Muslim world – especially Persia
through works of Shia philosophers such as Nasir al-Din al-Tusi, Mir Damad, and Mulla Sadra.[2]
Tabatabai suggests that the "element that was instrumental in the appearance of philosophical and
metaphysical thought in Shi’ism and through Shi’ism in other Islamic circles was the treasury of
knowledge left behind by the Imams."[3][5] Ali's Nahj al-Balagha is also considered as a primary source of
the doctrines professed by Shia thinkers such as Mir Damad, Mulla Sadra, their pupils and their pupils'
pupils: Ahmad al-Alawi, Mohsen Fayz Kashani, Abd al-Razzaq Lahiji, Qazi Sa’id Qumi, etc.[2][6]
 Period
Name Image Philosophy
CE

He was the first of the Muslim peripatetic philosophers, and was considered as
the "father of Arabic philosophy".[7][8][9] He was famous for promotion of Greek
Al-Kindi
801– and Hellenistic philosophy in the Muslim world.[10] One of his main concerns
873 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.[10]

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
Muhammad Metaphysics, was derived from Islam in which he explained how the soul finds
854–
ibn Zakariya its way to salvation and freedom.[11] In his Philosophical Biography, al-Razi
925
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).[11][12] He was also an early chemist.[13]
Al-Farabi along with Ibn Sina and Averroes have been recognized as
Peripatetics or rationalists among Muslims.[14][15][16] He tried to gather the
ideas of Plato and Aristotle in his book "The gathering of the ideas of the two
872–
Al-Farabi
951 philosophers".[17] 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.[18]
Inspired by neoplatonism, "his cosmology and metaphysics develop a concept
of God as the one beyond both being and non-being."[19] Intellect which is the
Abu Yaqub
?-971 first being created by God, he believes, does not disintegrate, and the purpose
al-Sijistani
of the religion is to "reorient the soul toward its true higher self and ultimately
to return to its original state."[19][20][21][22]
While opposing the kind of philosophy which is regarded as independent of
revelation, he sought to find areas of agreement between different Islamic
Abu al- sects.[23][24] Chapter 1 and 7 of his book al-I'lam bi manaqib al-Islam (An
Hassan al- ?-992 Exposition on the Merits of Islam) has been translated into English under the
Amiri titles The Quiddity of Knowledge and the Appurtenances of its Species[25] and
The Excellences of Islam in Relation to Royal Authority.[26] His other book
Kitab al-amad 'ala'l-abad (On the Afterlife)[27] also has an English translation.
A Neoplatonist who wrote the first major Islamic work on philosophical ethics,
Ebn 932– entitled Tahdhib al-akhlaq (Refinement of Morals), he distinguished between
Meskavayh 1030 personal ethics and the public realm, and contrasted the redemptive nature of
reason with the luring trait of nature.[28]

A pessimistic freethinker, he attacked dogmas of religion.[29] 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
973–
Al-Maʿarri visiting with the Arab poets of the pagan period, in paradise and because of
1058
the aspect of conversing with the deceased in paradise, the Resalat Al-
Ghufran has been compared to the Divine Comedy of Dante[30] which came
hundreds of years after.

Regarded as one of the most significant thinkers and writers of the Islamic
Golden Age,[31] his distinction between existence and essence his theory of
980– the nature of the soul in particular, influenced the medieval Europe. His
Avicenna
1037 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.[32]

Hamid al-Din 996– His major work the Rahat al-aql (Peace of Mind) explains how to attain the
al-Kirmani 1021 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.[33]
His Knowledge and Liberation consist of a series of 30 questions and answers
Nasir 1004– about main issues of his time, from the creation of the world to the human free
Khusraw 1088 will and culpability after death.[34] Rawshana-i-nama (Book of Enlightenment),
and the Sa'datnama (Book of Felicity) are also among his works.
His main philosophical idea is that the human soul could become one with the
1095– Divine through a hierarchy starting with sensing of the forms (containing less
Avempace
1138 and less matter) to the impression of Active Intellect. His most important
philosophical work is Tadbīr al-mutawaḥḥid (The Regime of the Solitary).[35]

He was involved in explaining the salvific power of self-awareness.[36] That is:

"To know oneself is to know the everlasting reality that is consciousness, and
Afdal al-Din ?-
Kashani 1213 to know it is to be it."[36] 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.[36]
His main work The Incoherence of the Philosophers made a turn in Islamic
epistemology. His encounter with skepticism made him believe that all
1058–
Al-Ghazali causative events are not product of material conjunctions but are due to the
1111
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.[37]

Being described as "founding father of secular thought in Western

Europe",[38][39] He was known by the nicknamethe Commentator for his
1126– precious commentaries on Aristotle's works. His main work was The
Averroes
1198 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.[38][39]

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
1105– feral child named Hayy who is raised by a gazelle and is living alone without
Ibn Tufail
1185 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.[40]

As the founder of the Kubrawiyya Sufi order,[41] he is regarded as a pioneer of

Najmuddin 1145–
the Sufism. His books are discussing dreams and visionary experience,
Kubra 1220
among which is a Sufi commentary on the Quran.[42]
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
Fakhr al-Din 1149–
tradition hadith could never lead to certainty but only to presumption. Al-Razi's
al-Razi 1209
rationalism "holds an important place in the debate in the Islamic tradition on
the harmonization of reason and revelation."[43]
As the founder of Illuminationism, an important school in Islamic mysticism,
Shahab al-
1155– The "light" in his "Philosophy of Illumination" is a divine source of knowledge
Din
1191 which has significantly affected Islamic philosophy and esoteric
Suhrawardi
knowledge.[44][45]

He was an Arab Andalusian Sufi mystic whose work Fusus al-Hikam (The
1165–
Ibn Arabi Ringstones of Wisdom) can be described as a summary of his mystical beliefs
1240
concerning the role of different prophets in divine revelation.[46][47][48]

Nasir al-Din 1201– As a supporter of Avicennian logic he was described by Ibn Khaldun as the
al-Tusi 1274 greatest of the later Persian scholars.[49] 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).

Described as the "most popular poet in America",[50] 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,[51]
1207–
Rumi which is due to an innate motive which he calls love. Rumi's major work is the
1273
Maṭnawīye Ma'nawī (Spiritual Couplets) regarded by some Sufis as the
Persian-language Qur'an.[52] His other work, Fihi Ma Fihi (In It What's in It),
includes seventy-one talks given on various occasions to his disciples.[53]
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
1213– human mind is able to deduce the truths of the world through reasoning.[54] He
Ibn al-Nafis
1288 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".[55]

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
Qotb al-Din 1217–
(Pearly Crown) which is an Encyclopedic work on philosophy including
Shirazi 1311
philosophical views on natural sciences, theology, logic, public affairs, ethnics,
mystiicsm, astronomy, mathematics, arithmetic and music.[56]

He was a Sufi philosopher, the last philosopher of the Andalus, and was
1236–
Ibn Sabin known for his replies to questions from Frederick II, the ruler of Sicily. His
1269
school is a mixture of philosophical and Gnostic thoughts.[57]
As the main commentator of the Ibn Arabi's mystic philosophy and the
representative of Persian Imamah theosophy, he believes that the Imams who
Sayyid 1319–
were gifted with mystical knowledge were not just guides to the Shia Sufis. He
Haydar Amuli 1385
was both a critic of Shia whose religion was confined to legalistic system and
Sufis who denied certain regulations issued from the Imams.[58]
Al-Taftazani's treatises, even the commentaries, are "standard books" for
1322–
Taftazani students of Islamic theology. His papers have been called a "compendium of
1390
the various views regarding the great doctrines of Islam".[59]
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."[60]
Ernest Gellner considered Ibn Khaldun's definition of government, "an
1332–
Ibn Khaldun institution which prevents injustice other than such as it commits itself", the
1406
best in the history of political theory.[61] 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.[62]
Jili was the primary systematizer and commentator of Ibn Arabi's works. His
Abdul Karim 1366– Universal Man explains Ibn Arabi’s teachings on reality and human perfection,
Jili 1424 which is among the masterpieces of Sufi literature.[63][64] Jili thought of the
Absolute Being as a Self, which later on influenced Allama Iqbal.[65]

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
1414– wet-nurse,[66] through which Jami uses figurative symbols to depict the key
Jami
1492 stages of the Sufi path such as repentance.[67][68] The mystical and
philosophical explanations of the nature of divine mercy, is also among his
works.[69]
Bahāʾ al-dīn 1547– Regarded as a leading scholar and mujaddid of the seventeenth century,[36] he
al-ʿĀmilī 1621 worked on tafsir, hadith, grammar and fiqh (jurisprudence).[36] 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."[36][70]
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
Mir Damad ?-1631
and al-Farabi.[71] 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.[72]
He was trained in the works of Avicenna, and Mulla Sadra studied under
Mir 1562– him.[73] His main workal-Resāla al-ṣenāʿiya, is an examination of the arts and
Fendereski 1640 professions in perfect society, and combines a number of genres and subject
areas such as political and ethical thought and metaphysics.[74]
According to Oliver Leaman, Mulla Sadra is the most important influential
philosopher in the Muslim world in the last four hundred years.[75][76] 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
1571– Transcendent Theosophy. He brought "a new philosophical insight in dealing
Mulla Sadra
1641 with the nature of reality" and created "a major transition from essentialism to
existentialism" in Islamic philosophy.[77] 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.[6]
He was the pupil of Rajab Ali Tabrizi, Muhsen Feyz and Abd al-Razzaq Lahiji,
Qazi Sa’id 1633– and wrote comments on the Theology attributed to Aristotle, a work which
Qumi 1692 Muslim philosophers have always continued to read. His commentaries on al-
Tawhid by al-Shaykh al-Saduq is also famous.[78]
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
Shah 1703–
is still frequently referred to by new Islamic circles. Al-Budur al-bazighah (The
Waliullah 1762
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]
Other than being an eminent poet, he is recognized as the "Muslim
philosophical thinker of modern times".[81] He wrote two books on the topic of
The Development of Metaphysics in Persia and The Reconstruction of
Muhammad 1877–
Religious Thought in Islam[82] In which he revealed his thoughts regarding
Iqbal 1938
Islamic Sufism explaining that it trigger the searching soul to a superior
understanding of life.[82] God, the meaning of prayer, human spirit and Muslim
culture are among the other issues discussed in his works.[82]
He is famous for Tafsir al-Mizan, the Quranic exegesis. His philosophy is
centered on the sociological treatment of human problems.[83] In his later
Seyed years he would often hold study mettings with Henry Corbin and Seyyed
Muhammad 1892– Hossein Nasr, in which the classical texts of divine knowledge and gnosis
Husayn 1981 along with what Nasr calls comparative gnosis were discussed. Shi'a Islam,
Tabatabaei 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.[83]
Abul A'la 1903– His major work is The Meaning of the Qur'an in which he explains that The
Maududi 1979 Quran is not a book of abstract ideas, but a Book which contains a message
which causes a movement.[84] Islam, he believes, is not a 'religion' in the
sense this word is usually comprehended, but a system encompassing all
 areas of living.[85] In his book Islamic Way of Life, he largely expanded on this
view.

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
1903–
Henry Corbin course of Corbin's life.[86] In his History of Islamic Philosophy, he refuted the
1978
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.[86]
He was an Islamic scholar of fiqh, Hadis and kalam. He is considered one of
the awliyaa who came to Lebanon in 1960 and changed it to an Ash'ari
country. He fought against Wahabis till he died in 2008. He founded AICP (htt
Abdullah al- 1905- p://alsunna.org/#gsc.tab=0) who has more than 1000 mosques worldwide.[87]
Harari 2008 Many consider him as the mujaddid of the 14th century.[88][89] He wrote The
Summary of ^Abdullah al-Harariyy (http://www.aicp.org/index.php/islamic-infor
mation/text/english/99-ensuring-the-personal-obligatory-knowledge-of-the-relig
ion).

He was an Islamic scholar of fiqh, tafseer and kalam who was a student of
Rasheed 1908– Seyyed Hossein Borujerdi, Ayatullah Hakeem Tabatabai, Abu al-Qasim al-
Turabi 1973 Khoei and Mohammad Kazem Shariatmadari and obtained Ijazah from these
scholars to serve as a commentator of the Islamic intellectual tradition.[90]

He adopted existentialism since he wrote his Existentialist Time in 1943. His

Abdel version of existentialism, according to his own description, differs from
1917–
Rahman Heidegger's and other existentialists in that it gives preference to action rather
2002
Badawi than thought. in his later work,Humanism And Existentialism In Arab Thought,
however, he tried to root his ideas in his own culture.[91][92]

Considered among the important influences on the ideologies of the Islamic

Republic,[93] he started from the Hawza of Qom. Then he taught philosophy in
Morteza 1919–
the University of Tehran for 22 years. Between 1965 and 1973, however, he
Motahhari 1979
gave regular lectures at the Hosseiniye Ershad in Northern Tehran, most of
which have been turned into books on Islam, Iran, and historical topics.[94]

He wrote many books on variety of fields, the most prominent of which are his
15-volume Interpretation and Criticism of Rumi's Masnavi, and his unfinished,
Mohammad- 1923–
27-volume Translation and Interpretation of the Nahj al-Balagha. These works
Taqi Ja'fari 1998
shows his ideas in fields like anthropology, sociology, moral ethics, philosophy
and mysticism.

1923– He discusses 20th century faith arguing that one must use science and the
Mawlana ? creation as experienced through the five senses, in order to be able to
Faizani (possibly establish belief and certainty in God. Man and the Secrets of Nearness is
living) among his works.[95]
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,
Mohammed 1928– Uncommon Answers he offers his responses to several questions for those
Arkoun 2010 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 1932– He is the author of Islamic Renaissance: The Real Task Ahead in which he
 2010 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 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
Ali Shariati 1933–
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

His works are dedicated to Islamic philosophy and especially Mulla Sadra's
transcendent philosophy.[77] Tafsir Tasnim is his exegesis of the Quran in
Abdollah
1933– which he follows Tabatabaei's Tafsir al-Mizan, in that he tries to interpret a
Javadi-Amoli
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.
He Is a prominent scholar of comparative religion, a lifelong student of Frithjof
Schuon, whose works devoted to Islamic esoterism and Sufism. Author of over
fifty books and five hundred articles (a number of which can be found in the
journal Studies in Comparative Religion), He is highly respected both in the
Hossein Nasr 1933–
West and the Islamic world.[100] The Islamic Philosophy from its Origin to the
Present is among his works in which he states that the sayings of Shia Imams
played a major role in the development of later Islamic philosophy specially the
works of Mulla Sadra.[101]

He was working on Immanuel Kant, though, later in his life, he put greater
Sadiq Jalal 1934–
emphasis on the Islamic world and its relationship to the West. He was also a
al-Azm 2016
supporter of human rights, intellectual freedom and free speech.[102]

He is an Islamic Faqih who has also studied works of Avicenna and Mulla
Mohammad-
Sadra. He supports Islamic philosophy and in particular Mulla Sadra's
Taqi Mesbah- 1934–
transcendent philosophy. His book Philosophical Instructions: An Introduction
Yazdi
to Contemporary Islamic Philosophy is translated into English.[103]

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
Mohammad 1935–
world, and his way of considering it. These concepts are divided into two
Baqir al-Sadr 1980
researches: The theory of knowledge, and the philosophical notion of the
world.[104]

His work Democracy, Human Rights and Law in Islamic Thought while shows
the distinctive nationality of the Arabs, reject the philosophical discussion
which have tried to ignore its democratic deficits. Working in the tradition of
Mohammed 1935– Avincenna and Averroes, he emphasizes that concepts such as democracy
Abed al-Jabri 2010 and law cannot rely on old traditions, nor could be import, but should be
created by today's Arabs themselves.[105] The Formation of Arab Reason:
Text, Tradition and the Construction of Modernity in the Arab World is also
among his works.
Being interested in the philosophy of religion and the philosophical system of
Rumi, his book the evolution and devolution of religious knowledge argues that
Abdolkarim
1945– "a religion (such as Islam) may be divine and unchanging, but our
Soroush
understanding of religion remains in a continuous flux and a totally human
endeavor."[106][107]
Geydar 1947– He was a Russian Islamic revolutionist and philosopher whose political
Dzhemal 2016 analysis can be characterized as Islamic Marxism. In Dzhemal's work,
Marxism and Islam are both described by eschatology in that Islamic ummah
 acts the messianic role of Marx's proletariat in leading to the last stage of
history.[108]
Islam and Religious Pluralism is among his works in which he advocates "non-
Gary reductive religious pluralism".[109] In his paper "The Relationship between
1953–
Legenhausen Philosophy and Theology in the Postmodern Age" he is trying to examine
whether philosophy can agree with theology.[110]
He is working on Rationality and Spirituality in which he is trying to make Islam
Mostafa
1956– and reasoning compatible. His major work A Way to Freedom is about
Malekian
spirituality and wisdom.[111]

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

After the London bombings in 2005, he issued a fatwa saying Muslims who
Adnan hear of plans for a terrorist attack must report them to the police
1966-
Ibrahim immediately."[114] He is also known for having preached and lectured against
female genital mutilation.[115]
Quran scholar exegete, educationist, theologian, intellectual, historian and
public scholar, who extended the work of his mentor, Amin Ahsan Islahi
Ghamidi is the founder of Al-Mawrid Institute of Islamic Sciences and its sister
Javed organization Danish Sara. He became a member of Council of Islamic
Ahmad 1951- Ideology on 28 January 2006 for a couple of years, a constitutional body
Ghamidi responsible for giving legal advice on Islamic issues to the Government of
Pakistan and the Parliament. He has also taught at the Civil Services
Academy from 1980 until 1991. He is running an intellectual movement similar
to Wastiyya in Egypt on the popular electronic media of Pakistan.
Prof. Muqtedar Khan is an American academic, islamic philosopher and Sufi
scholar (https://www.youtube.com/watch?v=uP7KEJoAisA&t=2s). He has
reflected on American Muslim identity, on the compatibility of Islam and
M. A.
democracy and on the importance of Ihsan as a guiding principle both in public
Muqtedar 1966-
and private life. His most prominent work is on the role of Islamic mysticism in
Khan
good governance in his book Islam and good Governance: A Political
Philosophy of Ihsan (http://www.ijtihad.org/awards-recognitions-articles-videos-
podcasts-about-islam-and-good-governance.htm)[116]

|- | Quassim Cassam | | 1961- | Ismaili | Kenya-born British philosopher, former Knightbridge Professor
of Philosophy at Cambridge University and past president of the Aristotelian Society and current
professor of philosophy at the University of Warwick, Cassam is known for his extensive work on self-
knowledge, perception, epistemic vices and topics in Kantian epistemology. |- | Syed Aqeel-ul-Gharavi | |
1964- | Shia | Syed Aqeel Ul Gharavi is an Indian scholar, philosopher and community activist. Author of
more than 22 books in field of philosophy, theology and literature, his lectures are based on true
philosophical arguments. He is the author of books like Falsafa e Meraj, Ilm aur Irada, Aiyna e Qaza o
Qadr, Husn e ikhtiyar and Tajalliyat etc. He has studeid in Qom Seminary of Iran under famous
philosophers such as Allameh Hasanzadeh Amoli and Ayatollah Taqi Falsafi. Morever, he also supervises
PhD students at the Aligarh University, India.[117] |}

Contents
See also
Notes
External links
Footnotes
References

See also
Lists of philosophers
Islamic philosophy
Early Islamic philosophy
Contemporary Islamic philosophy
Islamic scholars
List of Iranian philosophers

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

External links
Islamic Philosophy Online (http://www.muslimphilosophy.com/)
Journal of Islamic Philosophy (http://www.muslimphilosophy.com/journal/index.html)

Footnotes
1. Leaman, Oliver. "Islamic philosophy" (https://www.webcitation.org/6YFDTux7u?url=https://www.rep.r
outledge.com/articles/islamic-philosophy;jsessionid=B31B033F077DD5E68E09CC9D35C02105).
Routledge. Archived from the original (http://www.rep.routledge.com/article/H057) on May 3, 2015.
Retrieved October 9, 2014.
2. 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. Tabatabai, Sayyid Muhammad Husayn (1979). Shi'ite Islam. Translated by Seyyed Hossein Nasr.
SUNY press. pp. 94–96. ISBN 978-0-87395-272-9.
4. Islamic philosophy (http://www.rep.routledge.com/article/H057) Archived (https://www.webcitation.or
g/6YFDTux7u?url=https://www.rep.routledge.com/articles/islamic-philosophy;jsessionid=B31B033F0
77DD5E68E09CC9D35C02105) 2015-05-03 at WebCite, Routledge Encyclopedia of Philosophy
5. Nasr 2006, p. 120
6. Sharif, Mian Mohammad (1966). History of Muslim Philosophy, Vol 2. Germany: Allgauer
Heimatverlag GmbH. pp. 938, 920 & 907.
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8. Abboud, Tony (2006). Al-Kindi : the father of Arab philosophy. Rosen Pub. Group. ISBN 978-1-4042-
0511-6.
9. Greenberg, Yudit Kornberg (2008). Encyclopedia of love in world religions. 1. ABC-CLIO. p. 405.
ISBN 978-1-85109-980-1.
10. Nasr & Leaman (February 1, 1996). The History of Islamic Philosophy (1st ed.). Routledge. pp. 1–3,
165. ISBN 978-0415056670.
11. Fakhri, Majid (2004). A History of Islamic Philosophy. Columbia University Press.
12. Iqbal, Mohammad (2005). The Development of Metaphysics in Persia, a Contribution to the History
of Muslim Philosophy. Kessinger Publishing.
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two, p. 228.
14. Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
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18. 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
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References
Nasr, Seyyed Hossein (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
ISBN 978-0-7914-6799-2.

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