Muhammad Iqbal sought anIslamic revival based onsocial justice ideals and emphasized traditional rules, e.g. againstusury. He argued strongly that dogma, territorial nationalism and outright racism, all of which were profoundly rejected in early Islam and especially byMuhammad himself, were splitting Muslims into warring factions, encouragingmaterialism andnihilism. His thought was influential in the emergence of a movement for independence ofPakistan, where he was revered as the national poet. Indirectly this strain of Islam also influencedMalcolm X and other figures who sought aglobal ethic through theFive Pillars of Islam. Iqbal can be credited with at least trying to reconstruct Islamic thought from the base, though some of his philosophical and scientific ideas would appear dated to us now. His basic ideas concentrated on free-will, which would allow Muslims to become active agents in their history. His interest inNietzsche (who he called 'the Wise Man of Europe') has led later Muslim scholars to criticise him for advocating dangerous ideals that, according to them, have eventually formed certain strains ofpan-Islamism. Some claim that theFour Pillars of the Green Party honor Iqbal and Islamic traditions.
Fazlur Rahman was professor of Islamic thought at theUniversity of Chicago andMcGill University, and an expert inIslamic philosophy. Not as widely known as his scholar-activist contemporaryIsmail al-Faruqi, he is nonetheless considered an important figure for Islam in the 20th century. He argued that the basis ofIslamic revival was the return to the intellectual dynamism that was the hallmark of the Islamic scholarly tradition (these ideas are outlined inRevival and Reform in Islam: A Study of Islamic Fundamentalism and his magnum opus,Islam). He sought to give philosophy free rein, and was keen on Muslims appreciating how the modernnation-state understood law, as opposed to ethics; his view being that theshari'ah was a mixture of both ethics and law. He was critical of historical Muslim theologies and philosophies for failing to create amoral andethical worldview based on the values derived from theQur'an: 'moral values', unlikesocioeconomic values, 'are not exhausted at any point in history' but require constant interpretation. Rahman was driven to exile from his homeland,Pakistan, where he was part of a committee which sought to interpret Islam for the fledgling modern sovereign state. Some of his ideas from English (which he claimed were from the Islamic tradition) were reprinted inUrdu and caused outrage among conservative Muslim scholars inPakistan. These were quickly exploited by opponents of his political paymaster, GeneralAyyub Khan, and led to his eventual exile in the United States.
Muhammad Hamidullah belonged to a family of scholars, jurists, writers andsufis. He was a world-renowned scholar of Islam andinternational law from India, who was known for contributions to the research of the history ofHadith, translations of theQur'an, the advancement ofIslamic learning, and to the dissemination of Islamic teachings in the Western world.
Syed Zafarul Hasan was a prominent twentieth-century Muslim philosopher. From 1924 to 1945 he was professor of philosophy at the Muslim University, Aligarh – where he also served as chairman of the Department of Philosophy and dean of the Faculty of Arts. There, in 1939, he put forward the 'Aligarh Scheme'. From 1945 until the partition of the sub-continent, Dr Hasan was emeritus professor at Aligarh. Dr. Zafarul Hasan was born on 14 February 1885. He died on 19 June 1949.
M. A. Muqtedar Khan is a professor of Islam and International Relations at the University of Delaware. He is a prominent Muslim intellectual and philosopher and commentator on Islamic Thought and Global Politics. He organized the first contemporary Islamic Philosophers conference at Georgetown University in 1998. His work is on the subject of the philosophy of identity and rationality, Ijtihad, Islam and democracy and Islamic reform.
Javed Ahmad Ghamidi is a well-known PakistaniIslamic scholar,exegete, and educator. A former member of theJamaat-e-Islami, he has extended the work of his tutor,Amin Ahsan Islahi. He is frequently labeled a modernist for his insistence on the historical contextualization of Muhammad's revelation in order to grasp its true moral import.
Feisal Abdul Rauf is a well-known proponent of cultural reconciliation between theMuslim World and the West, basing his views on Classical Islamic governance's similarity to Western governance models in terms of religious freedoms and democratic inclination. Abdul Rauf is a highly visible American-Egyptian Imam at New York'sMasjid al-Farah in addition to being Founder and Chairman ofCordoba Initiative, a non-profit organization seeking to bridge the divide between the Muslim world and the West.
Wahiduddin Khan was an Indian Islamic scholar and philosopher. He foundedCentre for Peace and Spirituality (CPS). He wrote over 200 books on several aspects of Islam and established the Centre for Peace and Spirituality to promote interfaith dialogue. He openly spoke on Islam and politics, peace and interfaith relationships, political status quo-ism, existence of God, and Tazkia & Sufism. He has over 200 books on his name on several topics including, islamic philosophy, politics, Quran and coexistence in multi-ethnic societies.
Shabbir Akhtar is a British Muslim philosopher, poet, researcher, writer and multilingual scholar. He is currently in the Faculty of Theology and Religions atUniversity of Oxford. This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct sinceIbn Khaldun, against the background of western analytical philosophical method. His major treatise isThe Quran and the Secular Mind (2007). Akhtar argues that, unlike Christianity, Islam as a juridical monotheism, has no interest in theology, the speculative inquiry into God's nature and essence. Muslims need to know only the moral and legal will of God. Moreover, Akhtar claims that the exegesis of the scripture should be classified as part of the analytical philosophy of Islam.
Morteza Motahhari was a lecturer atTehran University. Motahhari is considered important for developing the ideologies of the Islamic Republic. He wrote on exegesis of the Qur'an, philosophy, ethics, sociology, history and many other subjects. In all his writings the real object he had in view was to give replies to the objections raised by others against Islam, to prove the shortcomings of other schools of thought and to manifest the greatness of Islam. He believed that in order to prove the falsity ofMarxism and other ideologies like it, it was necessary not only to comment on them in a scholarly manner but also to present the real image of Islam.
Ali Shariati was a sociologist and a professor ofMashhad University. He was one of the most influential figures in the Islamic world in the 20th century. He attempted to explain and provide solutions for the problems faced by Muslim societies through traditional Islamic principles interwoven with and understood from the point of view of modern sociology and philosophy. Shariati was also deeply influenced byMowlana andMuhammad Iqbal.
Musa al-Sadr was a prominent Shi'a Muslim intellectual and one of the most influential Muslim philosophers of 20th century. He is most famous for his political role, but he was also a philosopher who had been trained byAllameh Tabatabaei. As ProfessorSeyyed Hossein Nasr said: "his great political influence and fame was enough for people to not consider his philosophical attitude, although he was a well-trained follower of long living intellectual tradition of Islamic Philosophy". One of his famous writings is a long introduction for the Arabic translation ofHenry Corbin'sHistory of Islamic Philosophy.
Muhammad Baqir al-Sadr was an Iraqi Shi'a cleric, a philosopher, and ideological founder of Islamic Dawa Party born in al-Kazimiya, Iraq. Mohammad Baqir Al-Sadr's political philosophy, known as Wilayat Al-Umma (Governance of the people), set out his view of a modern-day Islamic state. His most famous philosophical works include: Falsafatuna (Our Philosophy), in which he refutes modern Western philosophical schools and asserts an Islamic view,Iqtisaduna (Our Economy), consisting of an exegesis of Islamic economics coupled with a critique of Western political economy as manifested in the Soviet Union on one hand and the United States on the other, andAl-Usus al-Mantiqiyyah lil-Istiqra' (The Logical Basis of Induction) in which he develops a theory which allows one to reach certainty through inductive methods.
Nader El-Bizri a British–Lebanese philosopher, historian of science, and architectural theorist. He is a professor of philosophy and the chair of the Civilization Studies Program at the American University of Beirut. He previously taught at the University of Cambridge, the University of Nottingham, the University of Lincoln, and Harvard University. He is affiliated with the FrenchCNRS in Paris, and with the Institute of Ismaili Studies in London. He published and lectured widely onIbn al-Haytham,Ibn Sina,Ikhwan al-Safa', and also onHeidegger and onphenomenology as well asarchitectural theory. He served on various editorial boards with academic publishers like Oxford University Press, Cambridge University Press, Springer, Brill, I.B. Tauris. He acted as consultant to the Aga Khan Trust for Culture in Geneva, the Science Museum in London, and the Guggenheim Museum in New York. He contributed also to various BBC radio and TV programs on Islamic philosophy and the history of the exact sciences in Islam. He is also a recipient of the prestigious Kuwait Foundation for the Advancement of Sciences Prize in 2014, and he recently joined the Oxford and Durham research team on medieval science in Britain.[2][3] Nader El-Bizri's approach to Islamic philosophy is historical and at the same time informed at the interpretive levels by readings from contemporary Continental Thought and Anglo-American Analytic Philosophy, with a special emphasis onontology andepistemology. El-Bizri's philosophical writings aim at renewing the impetus of philosophy in the contemporary Islamicate milieu. He is partly impacted in this byHeidegger and the reception of Heideggerian thought in the Islamicate world.
Abu Abd al-Rahman Ibn Aqil al-Zahiri is a retired Saudi Arabianpolymath and member of the Academy of the Arabic Language in Cairo. His work has primarily dealt with the reconciliation of reason and revelation, especially in regard to issues surrounding theexistence of God andtheodicy. He has published bibliographies, anthologies and journal articles and lectured at conferences regardinglogic in Islamic philosophy, showing especially strong interest in the work ofIbn Hazm andIbn Rushd.[4][5] Various academic endeavors on his part have receivedUNESCO support in the past.
Taha Abdurrahman is a Moroccan philosopher known for his formulation of an Islamic form ofmodernity.
Hassan Hanafi, leading modern Islamic thinker, a philosopher and chair of the philosophy department at the University of Cairo.
Muhammad Asad was an Islamic thinker, notable for his English translation and commentary on theQur'an. Asad also contributed to post-colonial Islamic political theory, influencing theFirst Constitution of Pakistan. He also lived inSaudi Arabia as an advisor toIbn Saud, and influenced state formation there.
