မွတ်စ်လင်မ် အတွေးအခေါ်ပညာရှင်များ

မွတ်စ်လင်မ် အတွေးအခေါ်ပညာရှင်များ က အစ္စလာမ်ဆိုင်ရာအတွေးအခေါ်များကိုသာမက ဘာသာရေးအရပတ်သက်မှုမဟုတ်သော ယေဘုယျအတွေးအခေါ်များနှင့် အစ္စလာမ့်သဘာဝကို စေ့စပ်သော အတွေးအခေါ်များကိုပါတွေးခေါ်ဖော်ပြခဲ့ကြပါတယ်။ မိုဟမ်မက်(ဆွ)၏နောက်လိုက်များရဲ့ပြောစကားတွေမှာလည်း အတွေးအခေါ်ပညာတွေပါခဲ့ပါတယ်။ ရှစ်ရာစုလောက်မှာ, အနောက်တိုင်းရဲ့ အတွေးအခေါ်သဘာတွေက ၎င်းအတွေးအခေါ်သဘာဝများကို အာရဗစ် သို့ (အထူးသဖြင့် အရစ်တိုတယ်လ် ၏စာသားများ)သာသာပြန်ဆိုခြင်းမျိုးသာဖြစ်ခဲ့ပါတယ်။ ကိုးရာစုနှစ်မှာနီရို-ပလေတိုနစ် အလ်-ကင်ဒီ ကတော့ အာရဗ် အတွေးအခေါ်ပညာရဲ့ စတင်သူတစ်ယောက်ဖြစ်ခဲ့ပါတယ်။ တစ်ဆယ်ရာစုနှစ်မှာ အလ်-ဖာရာဘိုင် ကမွတ်စ်လင်မ်အတွေးအခေါ်နယ်ပယ်ထဲကို ဂရိနဲ့ ရောမအတွေးအခေါ်များကို ဖြန့်ဝေပေးခဲ့ပါတယ် နောက်ရာစုနှစ်များရဲ့ အစ္စလာမ့်အတွေးအခေါ်ပုံစံများကို တင်ပြပေးခဲ့ပါတယ် သူကတော့ လောဂျစ်(ယေဘျယျကျကျတွေးခေါ်မှုကို)အဓိကထားခဲ့ပါတယ်. ဆယ့်တစ် ရာစုနှစ်မှာ, အကောင်းဆုံး ဖန်တီးတွေးခေါ်ပညာရှင်များထဲက တစ်ယောက်ဖြစ်တဲ့ အေဗိုက်စ်ဆန်နာ က သူ့ရဲ့အတွေးအခေါ်ပညာကျောင်းမှာ ပြင်းထန်တဲ့ အရစ်တိုလ်လီရန် နဲ့ နီရိုပလေတိုနစ် အခြေအမြစ်များကို စတင်ခဲ့ပါတယ်။ ဆယ့်နှစ်ရာစုနှစ်မှာ, ရှာဟဘ်အလ်-ဒင် ဆူရာဟ်ဝါဒီ က အလင်းပုံဖော်ခြင်း ဆိုင်ရာအတွေးအခေါ်များကို စနစ်တကျ ပြုလုပ်ခဲ့ပါတယ်။ အလ်-ဂဟ်ဇာလီ ရဲ့ ဘာသာရေးနဲ့အတွေးအခေါ်ပညာကို မယှဉ်အပ်ဘူးဆိုတဲ့ ပြောဆိုချက်ကြောင့် ရာစုနှစ်အဆုံးပိုင်းဆီမှာ မွတ်စ်လင်မ် အတွေးအခေါ်ပညာ ဟာ ကျဆင်းသွားခဲ့ရပါတယ်, အန်ဒ်လ်ဆီးယား, အဗ်ဗာရိုစ်,မှာတော့ ဒါကို ဆန့်ကျင်ကြပါတယ် ; သူ့ရဲ့ အလုပ်မှာ အရစ်တိုလ်တဲလ်ရဲ့ မှတ်ထားသင့်တဲ့ စာတွေပါသွားခဲ့လို့ပါ။ အရစ်တိုလ်တဲလ်ရဲ့ သဘာဝ အတွေးအခေါ်တွေ အာရဗ် ကမ္ဘာမှာ ကျဆုံးသွားပေမယ့်, အိုင်ဗန်အာရဘိုင် နဲ့ အိုင်ဗန်ဆာဗင် တို့ရဲ့ စိတ်ခွန်အားပေးအတွေးအခေါ်များကတော့ ဆက်ပြီးတည်ရှိနေခဲ့ပါတယ်။ ပြတ်သားတဲ့ အတွေးအခေါ်ဆိုင်ရာ လှုပ်ရှားမှုတွေ အရှေ့မွတ်စ်လင်မ် ကမ္ဘာမှာဆက်လက် တည်မြဲနေပြီးနောက်မှာ – အထူးသဖြင့် ပါရှား ရှီအိုက် အတွေးအခေါ်ပညာရှင်တွေ နာအ်ရှာ အလ် -ဒင် အလ် တူဆီ, မိုင်ရာဒါမက်, နဲ့ မူလာဆဒ်ရာ တို့ ပေါ်ပေါက်လာပါတယ်။ တာဘာတပ်ဘိုင် ကအတွေးအခေါ်ပညာနဲ့ သဘာဝတည်ရှိခြင်း တို့ရဲ့ အဓိက အရာတွေ က အမ်မမ် ချန်ထားခဲ့တဲ့ ရှီအိုက် ဝါဒ နဲ့ ရှီအိုက်အတွေးအခေါ်တွေပဲဖြစ်တယ်လို့ပြောခဲ့တယ်။ အလီရဲ့ နာဟ်ဂျ် အလ် ဘလ်လဂဟ် ကလည်း အဓိကအရင်းအဖြစ်က ရှီအိုက်တွေးခေါ်သူများဖြစ်တဲ့ မိုင်ရာဒမက် , မူလာဆဒ်ရာ သူတို့တပည့်တွေနဲ့ နောက် တပည့်တွေဖြစ်တဲ့: အဟ်မက်အလ် အလ်လဝီ, မိုဟ်ဇင်ဖိုင်ဇ် ကတ်ရှ်နီ , အဘ် အလ် ရာဇ်လာဟ်ဂျီ, ကွီ စအစ် ကွီမီ အစရှိသူတို့လက်ဆင့်ကမ်း သင်ကြားပေးလိုက်ခြင်းကဖြစ်တယ်လို့ ယူဆခဲ့ပါတယ်။

Name	Image	Period CE	Branch	Philosophy
အလ်ကင်ဒီ		801–873		သူသည် ပထမဆုံးမွတ်စ်လင်မ်တွေးခေါ်ပညာရှင်တစ်ဦးဖြစ်ပြီး အစ္စလာမ်နှင့်အာရဗ် အတွေးအခေါ်ပညာ၏ ဖခင်ကြီး အဖြစ် အသိအမှတ်ပြုခြင်းခံရသူဖြစ်ပါတယ်".သူသည် ဂရိအတွေးအခေါ်များကို အစ္စလာမ်သို့ ယူဆောင်လာခြင်းအတွက် ကျော်ကြားခဲ့ပါတယ်။ သူက ခန့်မှန်းသီအိုရီများနဲ့ အတွေးအခေါ်ပညာကိုနှိုင်းယှဉ်မှုကိုအဓိကပြုလုပ်ခဲ့ပါတယ်။ သက်သေခံခြင်း အကြောင်းပြချက်က မဖြေရှင်းနိုင်တဲ့ သူယုံကြည်တဲ့ ကံတရားကို သက်သေခံနိုင်ဖို့ ဖော်ပြချင်ခဲ့ပါတယ်။
မုဟမ္မဒ်အိဗ်နိ ဇက္ကရိယာ အလ် ရာဇီ		854–925		ယျေဘုယျအတွေးအခေါ်မှာ ရှင်းပြထားတဲ့ သူ့ရဲ့ စိတ်ဝိဉာဉ်ဆိုင်ရာအတွေးအခေါ် ကအစ္စလာမ်က နေဆင်းသက်လာပါတယ်။ အဲ့မှာသူက စိတ်ဝိဉာဉ်မကောင်းမှုမှလွတ်မြောက်ခြင်းကိုရှင်းပြခဲ့ပါတယ်။ သူ့ရဲ့ အတွေးအခေါ်ဖြစ်စဉ်မှာ အလ်ရာဇီက သူ့ရဲ့ အတွေးအခေါ်ပုံစံကို ကာကွယ်ခဲ့ပါတယ်, လူတစ်ယောက်က သူ့ရဲ့ လိုအပ်ချက်ကိုဦးစားပေးနေမယ့်အစား အသိဉာဏ်ကိုဦးစားပေးသင့်တယ်လို့ပြောခဲ့ပါတယ်. သူ့ရပ်တည်ချက်ခိုင်မာမှုကိုသူက Al Syrat al Falsafiah အမည်ရှိတဲ့စာအုပ်နဲ့ကာကွယ်ပြခဲ့ပါတယ် ။ အစောပိုင်း ဓာတုဗေဒပညာရှင်တစ်ဦးလည်းဖြစ်ပါတယ်။
အလ်ဖာရာဘီ		872–951		အလ်ဖာရာဘီ က အိဗ်နိ ဆီနာ နဲ့အဗ်ဗာရိုစ် တို့နဲ့အတူ ဘာသာရေးဆိုင်ရာအတွေးအခေါ်တွေကိုဖြန့်ကျက်ပေးခဲ့သူဖြစ်ပါတယ်။ သူက သူ့ရဲ့ စာအုပ်ထဲမှာ ပလေတို Archived 20 February 2017 at the Wayback Machine.နဲ့ အရစ်စ်တိုလ်တဲလ် တို့ရဲ့ အတွေးအခေါ်တွေကို စုစည်းခဲ့ပါတယ်။ "အတွေးအခေါ်ပညာရှင်များ၏အတွေးအခေါ်များစုစည်းခြင်း".သူ့ကို "အတွေးအခေါ်ပညာရဲ့ဒုတိယဆရာသခင်" လို့ခေါ်ဆိုခဲ့ပါတယ်၊(အရစ်တိုလ်တဲလ်မှာပထမ) သူကသူ့ဆရာဖြစ်တဲ့, ယူဟန်နာဘင်ရဲ့ အလက်ဇန်းဒါး အတွေးအခေါ်များကို တင ်ပြခဲ့တယ်။
Abu Yaqub al-Sijistani		?-971	Shiite	Inspired by neoplatonism, "his cosmology and metaphysics develop a concept of God as the one beyond both being and non-being." Intellect which is the first being created by God, he believes, does not disintegrate, and the purpose of the religion is to "reorient the soul toward its true higher self and ultimately to return to its original state."
Abu al-Hassan al-Amiri		?-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. 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 and The Excellences of Islam in Relation to Royal Authority. His other book Kitab al-amad 'ala'l-abad (On the Afterlife) also has an English translation.
Ebn Meskavayh		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.
Al-Maʿarri		973–1058		A pessimistic freethinker, he attacked dogmas of religone. 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 which came hundreds of years after.
Ibn Sina (Avicenna)		980–1037		Regarded as one of the most significant thinkers and writers of the Islamic Golden Age, his distinction between existence and essence his theory of the nature of the soul in particular, influenced the medieval Europe. His psychology and theory of knowledge had an impact on William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics was influential on the philosophy of Thomas Aquinas.
Hamid al-Din al-Kirmani		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.
Nasir Khusraw		1004–1088	Shiite	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. Rawshana-i-nama (Book of Enlightenment), and the Sa'datnama (Book of Felicity) are also among his works.
Avempace		1095–1138	Sunni	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).
Afdal al-Din Kashani		?- 1213	Sunni	He was involved in explaining the salvific power of self-awareness. That is: "To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it." His ontology is interconnected with his epistemology, as he believes a full actualization of the potentialities of the world is only possible through self-knowledge.
Al-Ghazali		1058–1111	Sunni	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.
Averroes		1126–1198	Sunni	Being described as "founding father of secular thought in Western Europe", He was known by the nicknamethe 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.
Ibn Tufail		1105–1185	Sunni	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.
Najmuddin Kubra		1145–1220	Sufi	As the founder of the Kubrawiyya Sufi order, he is regarded as a pioneer of the Sufism. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the Quran.
Fakhr al-Din al-Razi		1149–1209	Sunni	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."
Shahab al-Din Suhrawardi		1155–1191		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 had a great impact on Islamic philosophy and esoteric knowledge.
Ibn Arabi		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.
Nasir al-Din al-Tusi		1201–1274	Shiite/Sufi	As a supporter of Avicennian logic he was described by Ibn Khaldun as the greatest of the later Persian scholars. 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).
Rumi		1207–1273	Sufi	Described as the "most popular poet in America", he was an evolutionary thinker, in that he believed that all matter after devolution from the divine Ego experience an evolutionary cycle by which it return to the same divine Ego, which is due to an innate motive which he calls love. Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets) regarded by some Sufis as the Persian-language Qur'an. His other work, Fihi Ma Fihi (In It What's in It), includes seventy-one talks given on various occasions to his disciples.
Ibn al-Nafis		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. He described this book as a defense of "the system of Islam and the Muslims' doctrines on the missions of prophets, the religious laws, the resurrection of the body, and the transitoriness of the world".
Qotb al-Din Shirazi		1217–1311	Sufi	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, mystiicsm, astronomy, mathematics, arithmetic and music.
Ibn Sabin		1236–1269	Sunni/Sufi	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.
Sayyid Haydar Amuli		1319–1385	Shiite/Sufi	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 Shiite Sufis. He was both a critic of Shiites whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.
Taftazani		1322–1390	Sunni	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".
Ibn Khaldun		1332–1406	Sunni	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." 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. His theory of social conflict contrasts the sedentary life of city dwellers with the migratory life of nomadic people, which would result in conquering the cities by the desert warriors.
Abdul Karim Jili		1366–1424	Sunni/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. Jili thought of the Absolute Being as a Self, which later on influenced Allama Iqbal.
Jami		1414–1492	Sunni/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, through which Jami uses figurative symbols to depict the key stages of the Sufi path such as repentance. The mystical and philosophical explanations of the nature of divine mercy, is also among his works.
Bahāʾ al-dīn al-ʿĀmilī		1547–1621	Sufi	Regarded as a leading scholar and mujaddid of the seventeenth century, he worked on tafsir, hadith, grammar and fiqh (jurisprudence). In his work Resāla fi’l-waḥda al-wojūdīya (Exposition of the concept of "Unity of Existences"), he states that the Sufis are the true believers, "calls for an unbiased assessment of their utterances, and refers to his own mystical experiences."
Mir Damad		?-1631	Shiite	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. Taqwim al-Iman (Calendars of Faith), Kitab Qabasat al-Ilahiyah (Book of the Divine Embers of Fiery Kindling), Kitab al-Jadhawat (Book of Spiritual Attractions) and Sirat al-Mustaqim (The Straight Path) are among his 134 works.
Mir Fendereski		1562–1640	Shiite	He was trained in the works of Avicenna, and Mulla Sadra studied under him. His main workal-Resāla al-ṣenāʿiya, is an examination of the arts and professions in perfect society, and combines a number of genres and subject areas such as political and ethical thought and metaphysics.
Mulla Sadra		1571–1641	Shiite	According to Oliver Leaman, Mulla Sadra is the most important influential philosopher in the Muslim world in the last four hundred years. He is regarded as the master of Ishraqi school of Philosophy who combined the many areas of the Islamic Golden Age philosophies into what he called the Transcendent Theosophy. He brought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy. He also created for the first time a "distinctly Muslim school of Hikmah based especially upon the inspired doctrines which form the very basis of Shiism," especially what contained in the Nahj al-Balagha.
Qazi Sa’id Qumi		1633–1692	Shiite	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.
Shah Waliullah		1703–1762	Sunni	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.
Muhammad Iqbal		1877–1938	Sufi	Other than being an eminent poet, he is recognized as the "Muslim philosophical thinker of modern times". He wrote two books on the topic of The Development of Metaphysics in Persia and The Reconstruction of Religious Thought in Islam In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life. God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.
Seyed Muhammad Husayn Tabatabaei		1892–1981	Shiite	He is famous for Tafsir al-Mizan, the Quranic exegesis. His philosophy is centered on the sociological treatment of human problems. In his later years he would often hold study mettings 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 (ပါရှန်း: Usul-i-falsafeh va ravesh-i-ri'alism‎) and Dialogues with Professor Corbin (ပါရှန်း: Mushabat ba Ustad Kurban‎) are among his works.
Abul A'la Maududi	ဖိုင်:Abul ala maududi.jpg	1903–1979	Sunni	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. Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living. In his book Islamic Way of Lifehe largely expanded on this view.
Henry Corbin		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. 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.
Rasheed Turabi		1908–1973	Shiite	He was an Islamic scholar of fiqh, tafseer and kalam who was a student of Seyyed Hossein Borujerdi, Ayatullah Hakeem Tabatabai, Abu al-Qasim al-Khoei and Mohammad Kazem Shariatmadari and obtained Ijazah from these scholars to serve as a commentator of the Islamic intellectual tradition.
Abdel Rahman Badawi		1917–2002	Sunni	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.
Morteza Motahhari		1919–1979	Shiite	Considered among the important influences on the ideologies of the Islamic Republic, he started from the Hawza of Qom. Then he taught philosophy in the University of Tehran for 22 years. Between 1965 and 1973, however, he gave regular lectures at the Hosseiniye Ershad in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.
Mohammad-Taqi Ja'fari		1923–1998	Shiite	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, 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.
Mawlana Faizani		1923– ? (possibly living)	Sunni	He discusses 20th century faith arguing that one must use science and the creation as experienced through the five senses, in order to be able to establish belief and certainty in God. Man and the Secrets of Nearness is among his works.
Mohammed Arkoun	ဖိုင်:Arkoun.jpg	1928–2010	Sunni	He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world. In his book Rethinking Islam: Common Questions, Uncommon Answers he offers his responses to several questions for those who are concerned about the identity crisis which left many Muslims estranged from both modernity and tradition. The Unthought In Contemporary Islamic Thought is also among his works.
Israr Ahmed		1932–2010	Sunni	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.
Abdollah Javadi-Amoli		1933–	Shiite	His works are dedicated to Islamic philosophy and especially Mulla Sadra's transcendent philosophy. Tafsir Tasnim is his exegesis of the Quran in which he follows Tabatabaei's Tafsir al-Mizan, in that he tries to interpret a verse based on other verses. His other work As-Saareh-e-Khelqat is a discussion about the philosophy of faith and evidence of the existence of God.
Hossein Nasr		1933–	Shiite/Sufi	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 (number of which can be find in the journal Studies in Comparative Religion), He is highly respected both in the West and the Islamic world. The Islamic Philosophy from its Origin to the Present is among his works in which he states that the sayings of Shiite Imams played a major role in the development of later Islamic philosophy specially the works of Mulla Sadra.
Sadiq Jalal al-Azm		1934–		He has been working on Immanuel Kant, though now puts a greater emphasis on the Islamic world and its relationship to the West. He is also a supporter of human rights, intellectual freedom and free speech.
Mohammad-Taqi Mesbah-Yazdi		1934–	Shiite	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.
Mohammad Baqir al-Sadr		1935–1980	Shiite	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.
Mohammed Abed al-Jabri		1935–2010	Sunni	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 Avincenna and Averroes, he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves. The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World is also among his works.
Abdolkarim Soroush		1945–	Shiite	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."
Geydar Dzhemal		1947–		He Is a Russian Islamic revolutionist and philosopher whose political analysis can be characterized as Islamic Marxism. In Dzhemal's work, Marxism and Islam are both described by eschatology in that Islamic umma acts the messianic role of Marx's proletariat in leading to the last stage of history.
Gary Legenhausen		1953–		Islam and Religious Pluralism is among his works in which he advocates "non-reductive religious pluralism". In his paper "The Relationship between Philosophy and Theology in the Postmodern Age" he is trying to examine whether philosophy can agree with theology.
Mostafa Malekian		1956–	Shiite	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.
Hamid Vahid Dastjerdi			Shiite	In his paper "Islamic Humanism: From Science to Extinction", he is critical of Abdulkarim Sorush's Thesis of the evolution and devolution of religious knowledge.Epistemic Justification and the Skeptical Challenge and The Epistemology of Belief are also among his works.
Tariq Ramadan		1962–	Sunni	Working mainly on Islamic theology and the place of Muslims in the West, he believes that western Muslims must think up a "Western Islam" in accordance to their own social circumstances.
Adnan Ibrahim		1966-	Sunni	After the London bombings in 2005, he issued a fatwa saying Muslims who hear of plans for a terrorist attack must report them to the police immediately." He is also known for having preached and lectured against female genital mutilation.