بيضاء بنت عبد المطلب

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      <text bytes="1307" sha1="l5ftdli4di0f8y750vj6q0jiakvaf7g" xml:space="preserve">البيضاء ام حڪيم  هي رسول الله جو  والد عبد الله جي سڳي ڀيڻ هئي ان جي والده فاطمه بنت عمرو هئي جڏهن ته هي [[عثمان بن عفان|عثمان ذوالنورين]] جي والده ام ارويٰ  جي والده هئي&lt;ref&gt;الأغصان الندويه شرح الخلاصۃ البهيه،مؤلف: ابو اسماء محمد بن طه ،ناشر: دار ابن حزم للطباعۃ والنشر والتوزيع، القاهره - دار سبل السلام&lt;/ref&gt; يه ڪريز بن ربيهة بن حبيب بن عبد شمس جي نڪاح ۾ هئي &lt;ref&gt;السيرة النبویہ وأخبار الخلفاء،مؤلف: ابو حاتم، الدارمی، البُستی،ناشر: الكتب الثقافیہ بيروت&lt;/ref&gt; ان جي پٽ جو نالو عامر هيو جيڪو[[فتح مڪو]] مهل مسلمان ٿيو ان جي پٽ عبد الله بن عامر [[صحابي]] هيو جنهن کي عثمان غنيء [[خراسان]] جو گورنر بڻايو &lt;ref&gt;رحمۃ اللعالمین،جلد دوم صفحہ 348 قاضی سلیمان منصور پوری،مرکز الحرمین الاسلامی فیصل آباد،2007ء&lt;/ref&gt;
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      <text bytes="914" sha1="cj3uoaf0e8ja158kzqvotvgtx8jesv9" xml:space="preserve">ان جي والده [[فاطمه]] بنت عمروبن عايذ بن عمران بن محزوم بن يقظه بن مره آهي [[ابوطالب]] عبد الڪعبه ۽ عبد الله والده کان سڳا ڀائر آهن جڏهن رسول الله جي 24 سال عمر ٿي ته ان جي وفات ٿي وئي [[حلف الفضول]] جي قيام ۾ انهن گهڻي ڪوشش ڪئي هئي جنهن سان انهن جي نيڪي ۽ رحم دلي جو ثبوت ملندو آهي تمام وڏا فصيح شاعر ۽ عبد المطلب جو وصي هيو انهن کي هڪ فرزند عبد الله ۽ ٻه ڌيئرون صباعه ۽ ام حڪيم صحابي آهن&lt;ref&gt; رحمۃ اللعالمین،جلد دوم صفحہ 347،331 قاضي سليمان منصور پوري،مرڪز الحرمين الاسلامي فيصل آباد،2007ء&lt;/ref&gt;

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      <text bytes="936" sha1="9poeva4fm72cjtbaljw0dxssrr05qj2" xml:space="preserve">ان جي والده [[فاطمه]] بنت عمروبن عايذ بن عمران بن محزوم بن يقظه بن مره آهي [[ابوطالب]] عبد الڪعبه ۽ عبد الله والده کان سڳا ڀائر آهن جڏهن رسول الله جي 24 سال عمر ٿي ته ان جي وفات ٿي وئي [[حلف الفضول]] جي قيام ۾ انهن گهڻي ڪوشش ڪئي هئي جنهن سان انهن جي نيڪي ۽ رحم دلي جو ثبوت ملندو آهي تمام وڏا فصيح شاعر ۽ عبد المطلب جو وصي هيو انهن کي هڪ فرزند عبد الله ۽ ٻه ڌيئرون صباعه ۽ ام حڪيم صحابي آهن&lt;ref&gt; رحمۃ اللعالمین،جلد دوم صفحہ 347،331 قاضي سليمان منصور پوري،مرڪز الحرمين الاسلامي فيصل آباد،2007ء&lt;/ref&gt;

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      <comment>/* Feminism and Folklore 2025 - Local prize winners */ نئون ڀاڱو</comment>
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* [[/آرڪائيو 1| 3 آڪٽوبر 2015  – 31 آڪٽوبر 2019 ]]
* [[/آرڪائيو 2|2 نومبر 2019  – 3 جنوري 2020]]
* [[/آرڪائيو 3|20 جنوري 2020  کان نومبر 2, 2020 تائين]] 
* [[/آرڪائيو 4|7 نومبر 2020‏ - 24 ڊسمبر 2022]]
&lt;/div&gt;
}}

{{واپرائيندڙ:JogiAsad/هيڊر}} {{Busy}} {{User|JogiAsad}}

== 2022 Wikipedia Asian Month Organizer Update ==

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Dear all WAM organizers, 

Happy 2023! 

Thank you for updating the Ambassador list. We will '''start issuing the Barnstar''' to all eligible participants by late January. All ambassadors will received an additional special Barnstar. Please be sure to update '''[[:m:Wikipedia_Asian_Month_2022/Ambassadors|the list]]''' if you haven't done so. We also provide a '''[https://docs.google.com/document/d/1t1UEXwVkTsP5oP0sQmE74302M1SUDrlFW-kz2uTT5X0/edit?usp=sharing certificate template]''' for you to edit and print out to your participants.

Once again, thank you for organizing and participating the 2022WAM, we like to hear your comment. Much appreciate for filling, and spreading out this [https://docs.google.com/forms/d/e/1FAIpQLSd8Jo4ixbwKS1rC6KmfC1q6wW53nmoCQATbmsMatbZ4A1RCwA/viewform?usp=sf_link '''feedback survey'''].

Look forward to seeing you again in 2023 WAM!

best,

Wikipedia Asian Month International Team
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== Request for filling up Google Form for Feminism and Folklore 2023 ==

[[File:Feminism and Folklore 2023 logo.svg | logo.svg|right|frameless|300px]]
Greetings Organisers,

We appreciate your enthusiasm for '''Feminism and Folklore''' and your initiative in setting up the competition on your local wikipedia. We would want to learn more about the needs of your community and for that please fill out the google form ([https://docs.google.com/forms/d/e/1FAIpQLScusayFXTzNWV-QgIiT3bRHQbAs_pVczvput2jehOcahnCdMg/viewform here]) as soon as possible so that we can plan and adapt the demands according to your specifications. By February 8, 2023, all entries for this form will be closed. Do share about the contest on your local Wikipedia. Ask your local administrator to add Feminism and Folklore to [[Mediawiki:Sitenotice]]. Create your own or see an example [[:m:User:Tiven2240/sn-fnf|on meta]]

Also a reminder regarding the prior Google form sent for Internet and Childcare Support Financial Aid ([https://docs.google.com/forms/d/e/1FAIpQLSea81OO0lVgUBd551iIiENXht7BRCISYZlKyBQlemZu_j2OHQ/viewform this]). Anyone who hasn't already filled it out has until February 5, 2023 to do so.

Feel free to contact us via talkpage if you have any questions or concerns.

Thanks and Regards, 

Feminism and Folklore 2023 International Team

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 14:41, 30 جنوري 2023 ( يو.ٽي.سي)
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== Wikipedia Asian Month 2022 Campaign Survey - We'd like to hear from you! ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
'''Dear WAM2022 organizors and participants,'''

Once again, the WAM international team would like to hear your feedback by filling out the survey below. 
=== [https://docs.google.com/forms/d/e/1FAIpQLSd8Jo4ixbwKS1rC6KmfC1q6wW53nmoCQATbmsMatbZ4A1RCwA/viewform?usp=sf_link Wikipedia Asian Month 2022 Survey] ===
We apologize for the permission setting that was blocking many of you from open the survey, this problem have been fixed. Please share this survey with your community. We hope to see you again with a better version in the 2023 campaign.

all the best,

The WAM International Team
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== Feminism and Folklore 2023 has been extended ==

[[File:Feminism and Folklore 2023 logo.svg | logo.svg|right|frameless|300px]]

Greetings Organizers,

Greetings from Feminism and Folklore International Team,

We are pleased to inform you that [[m:Feminism and Folklore 2023|Feminism and Folklore]] an international writing contest on your local Wikipedia has been extended till the '''15th of April 2023'''. This is the last chance of the year to write about feminism, women biographies and gender-focused topics such as folk festivals, folk dances, folk music, folk activities, folk games, folk cuisine, folk wear, fairy tales, folk plays, folk arts, folk religion, mythology, folk artists, folk dancers, folk singers, folk musicians, folk game athletes, women in mythology, women warriors in folklore, witches and witch hunting, fairy tales and more

We would like to have your immense participation in the writing contest to document your local Folk culture on Wikipedia. You can also help with the translation of [[m:Feminism and Folklore 2023|project pages]] and share a word in your local language.

Organizers have been notified some instructions on mail. Please get in touch via email if you need any assistance.

Best wishes,

International Team
Feminism and Folklore.
--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 04:28, 30 مارچ 2023 ( يو.ٽي.سي)
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== Feminism and Folklore 2023 has ended, What's Next? ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;{{int:please-translate}}

[[File:Feminism and Folklore 2023 logo.svg|right|350px]]

Dear {{PAGENAME}},

'''[[m:Feminism and Folklore 2023|Feminism and Folklore 2023]]''' writing competition has ended. We thank you for organizing it on your local Wikipedia and help in document folk cultures and women in folklore in different regions of the world on Wikipedia. What's next?

# Please complete the jury on or before 15th of May 2023.
# Email us on [mailto:support@wikilovesfolklore.org support@wikilovesfolklore.org] the Wiki usernames of top three users with most accepted articles in local contest.
# Write the information about the winners on the projects Meta Wiki '''[[:m:Feminism and Folklore 2023/Results|Results page]]'''
# You can also put the names of the winners on your local project page.
# We will be contacting the winners in phased manner for distribution of prizes.

Feel free to contact us via mail or [[:m:Talk:Feminism and Folklore 2023|talkpage]] if you need any help, clarification or assistance.

Thanks and regards,

'''International Team'''&lt;br /&gt;
'''Feminism and Folklore'''
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== Translation request ==
Hi. Could you please translate this to Sindhi?

Lingua Franca Nova (“Elefen”) is a language designed to be particularly simple, consistent, and easy to learn for international communications. It has a number of positive qualities:
* 1. It has a limited number of phonemes. It sounds similar to Italian or Spanish.
* 2. It is phonetically spelled. No child should have to spend years learning irregularities.
* 3. It has a completely regular grammar, similar to the world’s creoles.
* 4. It has a limited and completely regular set of productive affixes for routine word derivation.
* 5. It has well-defined rules for word order, in keeping with many major languages.
* 6. Its vocabulary is strongly rooted in modern Romance languages. These languages are themselves widespread and influential, plus they have contributed the major part of English vocabulary
* 7. It is designed to be naturally accepting of Latin and Greek technical neologisms, the de facto “world standard”.
* 8. It is designed to seem relatively “natural” to those who are familiar with Romance languages, without being any more difficult for others to learn.
* We hope you like Elefen!
Thanks for your help. --[[واپرائيندڙ:Caro de Segeda|Caro de Segeda]] ([[واپرائيندڙ بحث:Caro de Segeda|ڳالھ]]) 07:03, 31 مَئي 2023 ( يو.ٽي.سي)

:Where is its link to Wikipedia article?&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  10:43, 31 مَئي 2023 ( يو.ٽي.سي)
::https://en.wikipedia.org/wiki/Lingua_Franca_Nova#32؛[[واپرائيندڙ:Caro de Segeda|Caro de Segeda]] ([[واپرائيندڙ بحث:Caro de Segeda|ڳالھ]]) 12:39, 31 مَئي 2023 ( يو.ٽي.سي)
:::Okay, Thanks&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  14:03, 1 جُونِ 2023 ( يو.ٽي.سي)

== Feminism and Folklore 2023 - Local prize winners ==

[[File:Feminism and Folklore 2023 logo.svg|centre|550px|frameless]]
::&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
''{{int:please-translate}}''

Congratulations on your remarkable achievement of winning a local prize in the '''Feminism and Folklore 2023''' writing competition! We greatly appreciate your valuable contribution and the effort you put into documenting your local Folk culture and Women on Wikipedia. To ensure you receive your prize, please take a moment to complete the preferences form before the 1st of July 2023. You can access the form [https://docs.google.com/forms/d/e/1FAIpQLSdWlxDwI6UgtPXPfjQTbVjgnAYUMSYqShA5kEe4P4N5zwxaEw/viewform?usp=sf_link by clicking here]. We kindly request you to submit the form before the deadline to avoid any potential disappointments.

If you have any questions or require further assistance, please do not hesitate to contact us via talkpage or Email. We are more than happy to help.

Best wishes,

[[:m:Feminism and Folklore 2023|FNF 2023 International Team]]

::::Stay connected [[File:B&amp;W Facebook icon.png|link=https://www.facebook.com/feminismandfolklore/|30x30px]]&amp;nbsp; [[File:B&amp;W Twitter icon.png|link=https://twitter.com/wikifolklore|30x30px]]

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 10:47, 10 جُونِ 2023 ( يو.ٽي.سي)
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== Feminism and Folklore 2023 - A Heartfelt Appreciation for Your Impactful Contribution! ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
[[File:Feminism and Folklore 2023 logo.svg|center|500px]]

{{int:please-translate}}

Dear Wikimedian,

We extend our sincerest gratitude to you for making an extraordinary impact in the '''[[m:Feminism and Folklore 2023|Feminism and Folklore 2023]]''' writing competition. Your remarkable dedication and efforts have been instrumental in bridging cultural and gender gaps on Wikipedia. We are truly grateful for the time and energy you've invested in this endeavor.

As a token of our deep appreciation, we'd love to send you a special postcard. It serves as a small gesture to convey our immense thanks for your involvement in the competition. To ensure you receive this token of appreciation, kindly fill out [https://docs.google.com/forms/d/e/1FAIpQLSeXZaej264LOTM0WQBq9QiGGAC1SWg_pbPByD7gp3sC4j7VKQ/viewform this form] by August 15th, 2023.

Looking ahead, we are thrilled to announce that we'll be hosting Feminism and Folklore in 2024. We eagerly await your presence in the upcoming year as we continue our journey to empower and foster inclusivity.

Once again, thank you for being an essential part of our mission to promote feminism and preserve folklore on Wikipedia.

With warm regards,

'''Feminism and Folklore International Team'''.

--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 18:37, 25 جُولاءِ 2023 ( يو.ٽي.سي)
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== Invite to Join Wikipedia Asian Month 2023 ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
''You are receiving this message because you participated in the [[:m:Wikipedia Asian Month 2022|Wikipedia Asian Month 2022]] as an organizer or editor.''
[[File:Wikipedia Asian Month Logo.svg|thumb|Join the Wikipedia Asian Month 2023 ]]
&lt;big&gt;Dear all,&lt;/big&gt;

&lt;big&gt;The '''[[:m:Wikipedia Asian Month Home|Wikipedia Asian Month 2023]]'''[1] is coming !&lt;/big&gt; &lt;big&gt;The campaign start within a flexible 30 days from November to December. Following with the changes of the rules made by last year, the wish to have more people get to know Asia and Asian related topic is the same!  &lt;/big&gt;'''&lt;big&gt;Click [[:m:Wikipedia Asian Month 2023/Join an Event|&quot;Here&quot;]] to Organize/Join a WAM Event.&lt;/big&gt;'''


'''1. Propose &quot;Focus Theme&quot; related to Asia !'''

If you are based somewhere in Asia, or have specific passion on an Asian topic, please propose your &quot;Focus Theme&quot; by October 25th. The WAM international team will select 5 themes. Please propose your focus theme through [https://docs.google.com/forms/d/e/1FAIpQLSfPLz8kvSP_0LlI4vGRHAP2ydJPnLY__1hb9-p8AsRcS2R2NQ/viewform?usp=sf_link this link][2].

'''2. Enhancing existing articles can also count as part of campaign contribution.'''

Any edits, including creating new articles or adding new content to existing articles, over 3000 bytes in total would be able to get a reward. Last year, due to this change of rules, the Programs &amp; Events Dashboard was suggested. However, according to community survey of 2022, Fountain Tool is still the best platform for tracking edit and points. You don’t need to create any Dashboard. For the tracking of editing existing article, the international team is currently designing a form. Will soon publish to the main page of WAM 2023.

'''3. More flexible campaign time'''

The contribution duration would remain 30days, but we extended the overall campaign timeline to 2 months. All organizers can decide when to start their WAM as long as the whole duration is within November 1st to December 31th. It means that you can participate in WAM based on the needs of your local community.

'''Timetable'''

* October 1st, 2023 : Publish International Campaign Page of the Year
* October 5th to 25th, 2023 : Call for focus themes of WAM 2023.
* Before 29 October, 2023: Complete '''[[:m:Wikipedia Asian Month 2023/Join an Event|Registration]]''' [3] of Each language Wikipedia.
* November 1st, UTC 00:00 to December 31th, UTC 00:00, 2023: Running the Campaign. (Find your local campaign for the actual event date.)
* January 1st to March 15th, 2024: Auditing of each language Wikipedia.
* March 30th, 2024: Deadline of reporting statistics and eligible editors to the International Team
* April 1st to May 15th, 2024: The international team distributes Barnstars and Certificates to eligible editors of each event.

For your information, the main page of Wikipedia Asian Month is currently undertaking a reconstruction for archiving purpose. For the 2023 event please bookmarked this page. We hope you will enjoy Wikipedia Asian Month! If you have any inquiry, feel free to contact us by info@asianmonth.wiki [4].
&lt;big&gt;
We look forward to your participation.

Cheers!!!

WAM 2023 International Team&lt;/big&gt;

[1] https://meta.wikimedia.org/wiki/Wikipedia_Asian_Month_2023

[2] https://docs.google.com/forms/d/e/1FAIpQLSfPLz8kvSP_0LlI4vGRHAP2ydJPnLY__1hb9-p8AsRcS2R2NQ/viewform?usp=sf_link

[3] https://meta.wikimedia.org/wiki/Wikipedia_Asian_Month_2023/Join_an_Event

[4] info@asianmonth.wiki
&lt;/div&gt;
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== Translation request ==

Hello.

Can you translate and upload the article [[:en:Laacher See]] in Sindhi Wikipedia?

Yours sincerely, [[واپرائيندڙ:Multituberculata|Multituberculata]] ([[واپرائيندڙ بحث:Multituberculata|ڳالھ]]) 10:12, 12 جنوري 2024 ( يو.ٽي.سي)

:IA&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  19:05, 14 جنوري 2024 ( يو.ٽي.سي)

== Invitation to Organize Feminism and Folklore 2024 Writing Competition ==

&lt;div style=&quot;border:8px maroon ridge;padding:6px;&gt;

[[File:Feminism and Folklore 2024 logo.svg|centre|550px|frameless]]
::&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;center&gt;''{{int:please-translate}}''&lt;/center&gt;

Dear {{PAGENAME}},

Hope you are doing well, Wishing you a Happy New Year!.

We extend a heartfelt invitation to you to organize the '''[[:m:Feminism and Folklore 2024|Feminism and Folklore 2024]]''' writing competition, which is scheduled to take place from February 1, 2024, to March 31, 2024. This year's edition of Feminism and Folklore will concentrate on feminism, women's issues, and gender-focused topics, aligning with a Wiki Loves Folklore gender gap focus and featuring a folk culture theme on Wikipedia.

This year we have created two new Tools for the Feminism and Folklore project. The tool is called '''Campwiz'''. This tool is created by the international Tech team of Wiki Loves Folkore especially crafted for Feminism and Folklore project. The tool works as same as fountain or dashboard but has extra abilities required for jury and submission of articles.   

To create a new campaign on Campwiz, organizers to follow these steps:

# Go to the tool link: &lt;nowiki&gt;https://tools.wikilovesfolklore.org/&lt;/nowiki&gt;
# Select your wiki on which you want to organize the campaign (enter the name or short code, such as &quot;{{CONTENTLANG}}&quot; for {{#language:{{PAGELANGUAGE}}}} {{SITENAME}}).
# Give your campaign a name example &quot;Feminism and Folklore 2024 on {{#language:{{PAGELANGUAGE}}}} {{SITENAME}})&quot;.
# Select the start and end dates (note: keep your start date as Feb 1 and end date as March 31).
# Provide a description for your campaign (you can briefly describe the campaign in this section).
# Make sure to keep the checkboxes ticked for &quot;Allow users to submit articles that were not created but expanded.&quot; if you want to use the campaign for expanded articles also. 
# Keep minimum added bytes as 4000 and minimum added words as 400 and click next.
# In the jury section, keep the checkboxes ticked for &quot;Allow jury members to participate in the campaign&quot; and &quot;Prevent jury members from seeing each other's votes.&quot; As per your preference.
# Under the jury search box, type the username of your jury and click on the &quot;+&quot; button to add; you can add multiple jury members.
# Click next to review and then click on save.

With this we have also created a '''Missing article tool'''. This tool identifies articles in the English Wikipedia that are absent from your native language Wikipedia. You can customize your selection criteria, and our tool will provide you with a table displaying the missing articles along with suggested titles. You also have the option to download the list in both CSV and wikitable formats.

Both tools, the Missing Article Tool and the Campwiz Tool, are now available for public use during the Feminism and Folklore campaign. You can find more information about these tools here: &lt;nowiki&gt;https://tools.wikilovesfolklore.org/&lt;/nowiki&gt;

There are also some changes in the rules and criteria's. Please go through the rules below.

# '''Minimum Length:''' The expanded or new article should have a minimum of '''''4000 bytes or 400 words''''', ensuring sufficient depth and coverage of the chosen topic. The local organizers are free to choose the minimum length criteria as per needs of their local Wikipedia and must be clearly mention on local project page.
# '''Language Quality:''' Articles should not be poorly machine-translated, ensuring that language quality and readability are maintained at a high standard.
# '''Timeline of Creation or Expansion:''' The article should be created or expanded between 1 February and 31 March, aligning with the specified contest timeline.
# '''Theme Relevance''': Articles should directly address the theme of feminism and folklore, exploring connections between gender, cultural traditions, and intangible heritage.
# '''No Orphaned Articles:''' Articles must not be orphaned, meaning they should be linked from at least one other article to ensure visibility within the Wikipedia ecosystem.
# '''No Copyright violations:''' There should be no copyright violations, and articles should adhere to local Wikipedia policies on notability, ensuring that the content meets the standards for notability.
# '''Adequate references and Citations:''' Each article should include proper references and citations following local Wikipedia policies, ensuring the reliability and credibility of the information presented.

Learn more about the contest details and prizes on our project page [[:m:Feminism and Folklore 2024|here]]. Should you require any assistance, please feel free to contact us on our meta talk page or via email.

We eagerly anticipate your enthusiastic coordination and participation in Feminism and Folklore 2024.

Thank you and Best wishes,

'''Feminism and Folklore 2024 International Team'''

--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 06:51, 18 جنوري 2024 ( يو.ٽي.سي)
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== پاڪستان جي قومي اسيمبلي ==

مون نيشنل اسيمبلي آف پاڪستان جي 50 صفحن جو ترجمو ”پاڪستان جي قومي اسيمبلي“ جي زمري ۾ ڪيو آهي۔ پنهنجي راءِ ڏيو. وڌيڪ حلقن کي شامل ڪرڻ ۾ مدد جي ضرورت آھي۔&amp;#32؛[[واپرائيندڙ:Ibne maryam|امین میمن]] ([[واپرائيندڙ بحث:Ibne maryam|ڳالھ]]) 08:23, 12 فيبروري 2024 ( يو.ٽي.سي)

:سنڌي وڪيپيڊيا تي توهان جي ڀاڱيدارين ۽ اَڻ ٿَڪ محنت جي لاءِ توهان کي جَسُ هُجي، انهن مَضمونن ۾ اندر ڪجهه انگريزي ۾ لفظ يا جملا آهن انهن کي ڪوشش ڪري سنڌيءَ ۾ ڪري لکو، جيڪي مضمونن جا ڳنڍڻا انهن ۾ داخل ٿيڻا آهن اهي ڏسو ته اڳ سنڌي وڪيپيڊيا تي موجود آهن ته اهي ساڳيا عنوان ڏئي لکو، اهي توهان کي وڪيڊيٽا تان ڳنڍيل لڀندا. مان به ڪوشش ڪندس ته انهن کي سنواري بهتر ڪريان، توهان پنهنجي لکيل مضمونن کي وڌيڪ سنواريندا رهو ڪنهن به ريت جي ڪابه مدد يا رهنمائي کپي ته پڇڻ ۾ نه گهٻرائيندا. مهربانيون&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  10:01, 25 فيبروري 2024 ( يو.ٽي.سي)
:هينئر [[وڪيپيڊيا:ناري واد ۽ لوڪ وارتا/2024|ناري واد لوڪ وارتا]] مضمون لکڻ جو مقابلو هلي رهيو آهي ان ۾ پڻ [[وڪيپيڊيا:ناري واد ۽ لوڪ وارتا/2024/شريڪ ٿيندڙ|شرڪت]] ڪري مضمون لکي انعام حاصل ڪريو.&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  10:03, 25 فيبروري 2024 ( يو.ٽي.سي)

== Organising Feminism and Folklore ==

[[File:Feminism and Folklore 2024 logo.svg | 350px | right]]

Hello Community Organizers,

Thank you for organising Feminism and Folklore writing competition on your wiki. We congratulate you in joining and celebrating our cultural heritage and promoting gender equality on Wikipedia.

To encourage boost for the contributions of the participants, we're offering prizes for Feminism and Folklore local prizes. Each Wikipedia will have three local winners:

*First Prize: $15 USD
*Second Prize: $10 USD
*Best Jury Article: $5 USD

All this will be in '''gift voucher format only'''. Kindly inform your local community regarding these prizes and post them on the local project page 

The Best Jury Article will be chosen by the jury based on how unique the article is aligned with the theme. The jury will review all submissions and decide the winner together, making sure it's fair. These articles will also be featured on our social media handles. 

We're also providing internet and childcare support to the first 50 organizers and Jury members for who request for it. Remember, only 50 organizers will get this support, and it's given on a first-come, first-served basis. The registration form will close after 50 registrations, and the deadline is March 15, 2024. This support is optional and not compulsory, so if you're interested, fill out the form [https://docs.google.com/forms/d/e/1FAIpQLSdnytyact-HR6DvsWwnrVeWuzMfuNH1dSjpF24m6od-f3LzZQ/viewform here]. 

Each organizer/jury who gets support will receive $30 USD in gift voucher format, even if they're involved in more than one wiki. No dual support will be provided if you have signed up in more than one language. This support is meant to appreciate your volunteer support for the contest.  

We also invite all organizers and jury members to join us for office hours on '''Saturday, March 2, 2024'''. This session will help you understand the jury process for both contests and give you a chance to ask questions. More details are on  [https://meta.wikimedia.org/wiki/Wiki_Loves_Folklore_2024_Office_Hour_2  meta page].

Let's celebrate our different cultures and work towards gender equality on Wikipedia!

Best regards,

Rockpeterson

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 05:56, 29 فيبروري 2024 ( يو.ٽي.سي)
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== Next Steps and Feedback Request for Feminism and Folklore Organizers ==

[[File:Feminism and Folklore 2024 logo.svg|centre|550px|frameless]]

Dear Organizer,

I hope this message finds you well.

First and foremost, I want to extend my gratitude to you for your efforts in organizing the '''Feminism and Folklore''' campaign on your local Wikipedia. Your contribution has been instrumental in bridging the gender and folk gap on Wikipedia, and we truly appreciate your dedication to this important cause.

As the campaign draws to a close, I wanted to inform you about the next steps. It's time to commence the jury process using the CampWiz or Fountain tool where your campaign was hosted. Please ensure that you update the details of the jury, campaign links and the names of organizers accurately on the [[:m:Feminism and Folklore 2024/Project Page|sign-up page]].

Once the jury process is completed, kindly update the [[:m:Feminism and Folklore 2024/Results|results page]] accordingly. The deadline for jury submission of results is '''April 30, 2024'''. However, if you find that the number of articles is high and you require more time, please don't hesitate to inform us via email or on our Meta Wiki talk page. We are more than willing to approve an extension if needed.

Should you encounter any issues with the tools, please feel free to reach out to us on Telegram for assistance. Your feedback and progress updates are crucial for us to improve the campaign and better understand your community's insights.

Therefore, I kindly ask you to spare just 10 minutes to share your progress and achievements with us through a Google Form survey. Your input will greatly assist us in making the campaign more meaningful and impactful.

Here's the link to the survey: [https://docs.google.com/forms/d/e/1FAIpQLSfCkFONXlPVlakMmdh-BWtZp0orYBCSVvViJPbsjf2TIXAWvw/viewform?usp=sf_link Survey Google Form Link]

Thank you once again for your hard work and dedication to the Feminism and Folklore campaign. Your efforts are deeply appreciated, and we look forward to hearing from you soon.

Warm regards,

'''Feminism and Folklore International Team #WeTogether'''

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 08:26, 7 اپريل 2024 ( يو.ٽي.سي)
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== New Bot Request for CampWiz ==

Hi, can you please apply my bot request on approprate page? Please use the following details:
* Operator: [[واپرائيندڙ:Nokib Sarkar|Nokib Sarkar]] ([[واپرائيندڙ بحث:Nokib Sarkar|ڳالھ]])
* Automatic or Manually Assisted : automatic, periodic
* Programming Language(s) : Python
* Function Summary : Notify submitter about evaluations, notify (subscribed) judges about new submission, notify (subscribed) users about the statistics of ongoing campaigns on CampWiz tool.
* Already has a bot flag (Y/N) : Not here, but in mrwiki, knwiki, bclwiki
* Function Details : This bot is a part of the tool [https://tools.wikilovesfolklore.org/campwiz CampWiz] which assists organizers of various edit-a-thon to host, manage campaign, evaluate submissions, publish results (As of now, about 40 campaigns were hosted and 4500+ articles were submitted through this tool). One of its sibling [https://tools.wikilovesfolklore.org/fnf/ tool] helps organizers to generate a list of articles which are not present on their wiki based on topic (As of now, 233636+articles in 150+ lists were harvested). One of our main targets was to reduce the security issue and liability along with privacy issue. As such, this tool uses a single bot account to interact with mediawiki which eliminates the need of storing the user's access token on the server. As of now, the bot would perform the following tasks. ''In order to prevent spamming, all the edits on user talk pages would be done by batch hourly, rather than immediately.''
# '''trackingTemplate''': This bot would add a template (configured by the campaign organizers) on the talk page of an article if it does not already exist, whenever that article is submitted into a campaign.
# '''notifyEvaluation''': This bot would add a message on submitter's talk page if any of his submissions get any evaluation by the judge (including any note that judge left).
# '''notifyNewSubmission''' (opt-in only): This bot would add a message containing new submission that were added on the talk page of the user who volunterily consented to have updates.
# &lt;s&gt;'''notifyStatistics''' (opt-in only): This bot would periodically give statistics update about the campaign the user opted-in.&lt;/s&gt; (For future reference)
 
To demonstrate the functionalities, please look at the [[:mr:Special:Contributions/CampWiz Bot|edits]] on mrwiki. All the templates that the bot uses should be localized too. These are: {{Special:PrefixIndex/User:CampWiz Bot/Templates/}}&amp;#32؛[[واپرائيندڙ:Nokib Sarkar|Nokib Sarkar]] ([[واپرائيندڙ بحث:Nokib Sarkar|ڳالھ]]) 17:35, 14 اپريل 2024 ( يو.ٽي.سي)

:How to do that?&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  05:56, 15 مَئي 2024 ( يو.ٽي.سي)

== Submission Deadline for Winners' Information Feminism and Folklore 2024 ==

Dear Organiser/Jury,

Thank you for your invaluable contribution to the Feminism and Folklore writing competition. As a crucial part of our jury/organising team, we kindly request that you submit the information of the winners on [[:m:Feminism and Folklore 2024/Results|our winners' page]]. Please ensure this is done by '''June 7th, 2024'''. Failure to meet this deadline will result in your wiki being ineligible to receive the local prize for Feminism and Folklore 2024.

If you require additional time due to a high number of articles or need assistance with the jury task, please inform us via email or the project talk page. The International Team of Feminism and Folklore will not be responsible for any missed deadlines.

Thank you for your cooperation.

Best regards,

'''The International Team of Feminism and Folklore'''
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== زمرو:سامونڊي سائنس  ==

جوگي اسد صاحب!
@[[واپرائيندڙ:JogiAsad|JogiAsad]] 
مھرباني ڪري صفحو &quot;زمرو:سامونڊي سائنس&quot; کي حذف ڪريو جيئن اھو انگريزيءَ ۾ غلط صفحي سان جڙيل آھي يا ڳنڍيل صفحي کي درست ڪريو. مون هن زمري کي ٻيهر لکڻ جو ارادو ڪيو آھي. 
تنهنجي مهرباني. 
محمد امين ميمڻ.
[[واپرائيندڙ:Ibne maryam|امین میمن]] ([[واپرائيندڙ بحث:Ibne maryam|ڳالھ]]) 10:05, 20 جُونِ 2024 ( يو.ٽي.سي)

:ادا @[[واپرائيندڙ:Ibne maryam|Ibne maryam]] زمرو انگريزي مضمون بجاءِ لاڳاپيل انگريزي زمري سان ڳنڍيو ويو آھي. {{done}}&amp;#32؛[[واپرائيندڙ:Arslanali|ارسلان]] ([[واپرائيندڙ بحث:Arslanali|ڳالھ]]) 11:17, 20 جُونِ 2024 ( يو.ٽي.سي)
::مھرباني 
::[[واپرائيندڙ:Ibne maryam|امین میمن]] ([[واپرائيندڙ بحث:Ibne maryam|ڳالھ]]) 11:23, 20 جُونِ 2024 ( يو.ٽي.سي)

== Thank You for Your Contribution to Feminism and Folklore 2024! ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
[[File:Feminism and Folklore 2024 logo.svg|center|500px]]

{{int:please-translate}}

Dear Wikimedian,

We extend our sincerest gratitude to you for making an extraordinary impact in the '''[[:m:Feminism and Folklore 2024|Feminism and Folklore 2024]]''' writing competition. Your remarkable dedication and efforts have been instrumental in bridging cultural and gender gaps on Wikipedia. We are truly grateful for the time and energy you've invested in this endeavor.

As a token of our deep appreciation, we'd love to send you a special postcard. It serves as a small gesture to convey our immense thanks for your involvement in organizing the competition. To ensure you receive this token of appreciation, kindly fill out [https://docs.google.com/forms/d/e/1FAIpQLSeHYAhFA9Q5vUs9UA1N45TOUxUdSNO8igGTmg4oPUL_qXS1EQ/viewform?usp=sf_link this form] by August 15th, 2024.

Looking ahead, we are thrilled to announce that we'll be hosting Feminism and Folklore in 2025. We eagerly await your presence in the upcoming year as we continue our journey to empower and foster inclusivity.

Once again, thank you for being an essential part of our mission to promote feminism and preserve folklore on Wikipedia.

With warm regards,

'''Feminism and Folklore International Team'''.
--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 12:28, 21 جُولاءِ 2024 ( يو.ٽي.سي)
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== Join the Wikipedia Asian Month Campaign 2024 ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
Dear 2022 &amp; 2023 WAM Organizers,

Greetings from Wikipedia Asian Month User Group!

The [[m:Wikipedia_Asian_Month_2024|Wikipedia Asian Month Campaign 2024]] is just around the corner. We invite you to register your language for the event on the &quot;[[m:Wikipedia_Asian_Month_2024/Join_an_Event|Join an event]]&quot; page and once again become an organizer for your language's Wikipedia. Additionally, this year we have selected [[m:Wikipedia_Asian_Month_User_Group/Ambassadors|ambassadors]] for various regions in Asia. If you encounter any issues and need support, feel free to reach out to the ambassador responsible for your area or contact me for further communication. We look forward to seeing you again this year. Thank you! 
[[File:Wikipedia Asian Month Logo.svg|thumb|100px|right]]

[[m:User:Betty2407|Betty2407]] ([[m:User talk:Betty2407|talk]]) 11:00, 20 October 2024 (UTC) on behalf of [[m:Wikipedia_Asian_Month_2024/Team|Wikipedia Asian Month 2024 Team]]


&lt;small&gt;You received this message because you was an organizer in the previous campaigns.
- [[m:User:Betty2407/WAMMassMessagelist|Unsubscribe]]&lt;/small&gt;
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== Feminism and Folklores  2024 Organizers Feedback ==

Dear Organizer,
[[File:Feminism and Folklore 2024 logo.svg | right | frameless]]

We extend our heartfelt gratitude for your invaluable contributions to [https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2024 Feminism and Folklore 2024]. Your dedication to promoting feminist perspectives on Wikimedia platforms has been instrumental in the campaign's success.

To better understand your initiatives and impact, we invite you to participate in a short survey (5-7 minutes). 

Your feedback will help us document your achievements in our report and showcase your story in our upcoming blog, highlighting the diversity of [https://meta.wikimedia.org/wiki/Feminism_and_Folklore Feminism and Folklore] initiatives.

Click to participate in the [https://forms.gle/dSeoDP1r7S4KCrVZ6  survey]. 

By participating in the By participating in the survey, you help us share your efforts in reports and upcoming blogs. This will help showcase and amplify your work, inspiring others to join the movement.

The survey covers:
#Community engagement and participation
#Challenges and successes
#Partnership

Thank you again for your tireless efforts in promoting  [https://meta.wikimedia.org/wiki/Feminism_and_Folklore Feminism and Folklore].

Best regards,&lt;br&gt;
[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 14:23, 26 October 2024 (UTC)
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== [Reminder] Apply for Cycle 3 Grants by December 1st! ==

Dear Feminism and Folklore Organizers,

We hope this message finds you well. We are excited to inform you that the application window for Wikimedia Foundation's Cycle 3 of our grants is now open. Please ensure to submit your applications by December 1st.

For a comprehensive guide on how to apply, please refer to the Wiki Loves Folklore Grant Toolkit: https://meta.wikimedia.org/wiki/Wiki_Loves_Folklore_Grant_Toolkit

Additionally, you can find detailed information on the Rapid Grant timeline here: https://meta.wikimedia.org/wiki/Grants:Project/Rapid#Timeline

We appreciate your continuous efforts and contributions to our campaigns. Should you have any questions or need further assistance, please do not hesitate to reach out:  '''support@wikilovesfolkore.org'''

Kind regards, &lt;br&gt;
On behalf of the Wiki Loves Folklore International Team. &lt;br&gt;
[[User:Joris Darlington Quarshie | Joris Darlington Quarshie]] ([[User talk:Joris Darlington Quarshie|talk]]) 08:39, 9 November 2024 (UTC)
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== [Workshop] Identifying Win-Win Relationships with Partners for Wikimedia ==

Dear Recipient,&lt;br&gt;
We are excited to invite you to the third workshop in our Advocacy series, part of the Feminism and Folklore International Campaign. This highly anticipated workshop, titled &lt;b&gt;&quot;Identifying Win-Win Relationships with Partners for Wikimedia,&quot;&lt;/b&gt; will be led by the esteemed Alex Stinson, Lead Program Strategist at the Wikimedia Foundation. Don't miss this opportunity to gain valuable insights into forging effective partnerships.

===Workshop Objectives===
* &lt;b&gt;Introduction to Partnerships: &lt;/b&gt;Understand the importance of building win-win relationships within the Wikimedia movement.
* &lt;b&gt;Strategies for Collaboration: &lt;/b&gt;Learn practical strategies for identifying and fostering effective partnerships.
* &lt;b&gt;Case Studies:&lt;/b&gt; Explore real-world examples of successful partnerships in the Wikimedia community.
* &lt;b&gt;Interactive Discussions: &lt;/b&gt;Engage in discussions to share experiences and insights on collaboration and advocacy.

===Workshop Details===
📅 Date: 7th December 2024&lt;br&gt;
⏰ Time: 4:30 PM UTC ([https://zonestamp.toolforge.org/1733589000 Check your local time zone])&lt;br&gt;
📍 Venue: Zoom Meeting

===How to Join:===
Registration Link: https://meta.wikimedia.org/wiki/Event:Identifying_Win-Win_Relationships_with_Partners_for_Wikimedia &lt;br&gt;
Meeting ID: 860 4444 3016 &lt;br&gt;
Passcode: 834088

We welcome participants to bring their diverse perspectives and stories as we drive into the collaborative opportunities within the Wikimedia movement. Together, we’ll explore how these partnerships can enhance our advocacy and community efforts.

Thank you,

Wiki Loves Folklore International Team

[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 07:34, 03 December 2024 (UTC)
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== Invitation to Host Wiki Loves Folklore 2025 in Your Country ==

[[File:Wiki Loves Folklore Logo.svg|right|frameless]]

Dear Team,
My name is Joris Darlington Quarshie (user: Joris Darlington Quarshie), and I am the Event Coordinator for the Wiki Loves Folklore 2025 (WLF) International campaign.

Wiki Loves Folklore 2025 is a photographic competition aimed at highlighting folk culture worldwide. The annual international photography competition is held on Wikimedia Commons between the 1st of February and the 31st of March. This campaign invites photographers and enthusiasts of folk culture globally to showcase their local traditions, festivals, cultural practices, and other folk events by uploading photographs to Wikimedia Commons.

As we celebrate the seventh anniversary of Wiki Loves Folklore, the international team is thrilled to invite Wikimedia affiliates, user groups, and organizations worldwide to host a local edition in their respective countries. This is an opportunity to bring more visibility to the folk culture of your region and contribute valuable content to the internet.

* Please find the project page for this year’s edition at:
https://commons.wikimedia.org/wiki/Commons:Wiki_Loves_Folklore_2025
* To sign up and organize the event in your country, visit:
https://commons.wikimedia.org/wiki/Commons:Wiki_Loves_Folklore_2025/Organize

If you wish to organize your local edition in either February or March instead of both months, feel free to let us know.

In addition to the photographic competition, there will also be a Wikipedia writing competition called Feminism and Folklore, which focuses on topics related to feminism, women's issues, gender gaps, and folk culture on Wikipedia.

We welcome your team to organize both the photo and writing campaigns or either one of them in your local Wiki edition. If you are unable to organize both campaigns, feel free to share this opportunity with other groups or organizations in your region that may be interested.

* You can find the Feminism and Folklore project page here:
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025

* The page to sign up is:
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025/Project_Page

For any questions or to discuss further collaboration, feel free to contact us via the Talk page or email at support@wikilovesfolklore.org. If your team wishes to connect via a meeting to discuss this further, please let us know.

We look forward to your participation in Wiki Loves Folklore 2025 and to seeing the incredible folk culture of your region represented on Wikimedia Commons.

Sincerely,

The Wiki Loves Folklore International Team

[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 08:50, 27 December 2024 (UTC)
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== Invitation to Organise Feminism and Folklore 2025 ==

== Invitation to Organise Feminism and Folklore 2025 ==

&lt;div style=&quot;border:8px maroon ridge;padding:6px;&quot;&gt;

[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]
&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;div style=&quot;text-align: center;&quot;&gt;&lt;em&gt;{{int:please-translate}}&lt;/em&gt;&lt;/div&gt;

Dear {{PAGENAME}},

My name is [[User:SAgbley|Stella Agbley]], and I am the Event Coordinator for the Feminism and Folklore 2025 (FnF) International campaign.

We're thrilled to announce the Feminism and Folklore 2025 writing competition, held in conjunction with Wiki Loves Folklore 2025! This initiative focuses on enriching Wikipedia with content related to feminism, women's issues, gender gaps, and folk culture.

=== Why Host the Competition? ===
* Empower voices: Provide a platform for discussions on feminism and its intersection with folk culture.
* Enrich Wikipedia: Contribute valuable content to Wikipedia on underrepresented topics.
* Raise awareness: Increase global understanding of these important issues.

=== Exciting Prizes Await! ===
We're delighted to acknowledge outstanding contributions with a range of prizes:

**International Recognition:**
* 1st Prize: $300 USD
* 2nd Prize: $200 USD
* 3rd Prize: $100 USD
* Consolation Prizes (Top 10): $50 USD each

**Local Recognition (Details Coming Soon!):**
Each participating Wikipedia edition (out of 40+) will offer local prizes. Stay tuned for announcements!  
All prizes will be distributed in a convenient and accessible manner. Winners will receive major brand gift cards or vouchers equivalent to the prize value in their local currency.

=== Ready to Get Involved? ===
Learn more about Feminism and Folklore 2025: [https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025 Feminism and Folklore 2025]  
Sign Up to Organize a Campaign: [https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025/Project_Page Campaign Sign-Up Page]

=== Collaboration is Key! ===
Whether you choose to organize both photo and writing competitions (Wiki Loves Folklore and Feminism and Folklore) or just one, we encourage your participation. If hosting isn't feasible, please share this opportunity with interested groups in your region.

=== Let's Collaborate! ===
For questions or to discuss further collaboration, please contact us via the Talk page or email at support@wikilovesfolklore.org. We're happy to schedule a meeting to discuss details further.  
Together, let's celebrate women's voices and enrich Wikipedia with valuable content!

Thank you,  
**Wiki Loves Folklore International Team**

&lt;/div&gt;
&lt;/div&gt;
[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|{{int:Talkpagelinktext}}]]) 23:02, 05 January 2025 (UTC)
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== Invitation to Participate in the Wikimedia SAARC Conference Community Engagement Survey ==

Dear Community Members,

I hope this message finds you well. Please excuse the use of English; we encourage translations into your local languages to ensure inclusivity.

We are conducting a Community Engagement Survey to assess the sentiments, needs, and interests of South Asian Wikimedia communities in organizing the inaugural Wikimedia SAARC Regional Conference, proposed to be held in Kathmandu, Nepal.

This initiative aims to bring together participants from eight nations to collaborate towards shared goals. Your insights will play a vital role in shaping the event's focus, identifying priorities, and guiding the strategic planning for this landmark conference.

Survey Link: https://forms.gle/en8qSuCvaSxQVD7K6

We kindly request you to dedicate a few moments to complete the survey. Your feedback will significantly contribute to ensuring this conference addresses the community's needs and aspirations.

Deadline to Submit the Survey: 20 January 2025

Your participation is crucial in shaping the future of the Wikimedia SAARC community and fostering regional collaboration. Thank you for your time and valuable input.

Warm regards,&lt;br&gt;
[[:m:User:Biplab Anand|Biplab Anand]]
&lt;!-- Message sent by User:Biplab Anand@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=User:Biplab_Anand/lists&amp;oldid=28078122 --&gt;
: ٿي ويو ✅ Done. [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  07:09, 15 جنوري 2025 ( يو.ٽي.سي)

==  ديوناگري سنڌي وڪيپيڊيا بابت ==

نمستي،

مان ڀارت مان سِڌارٿ تَلريجا آھيان . جيئن تہ توھان کي خبر ھوندي ، ڀارت ۾ سنڌي ٻولي لکڻ لاءِ عربي لپيءَ جي علاوه ديوناگري لپي پڻ استعمال ڪئي ويندي آھي پر سنڌي وڪيپيڊيا خالي عربي لپيءَ ۾ ھئڻ سبب ڀارت جا گھڻائي سنڌي ماڻھون سنڌي وڪيپيڊيا جو استعمال نہ ٿا ڪري سگھن.


ھن لاء ضروري آھي تہ سنڌي وڪيپيڊيا ديوناگري لپيءَ۾ بہ موجود ھجي. مان ڏٺو ھيو تہ توھان ۲۰۱۸ ۾ ديوناگري سنڌي وڪيپيڊيا جي درخواست تي لکيو ھيو تہ عربي سنڌي ۽ ديوناگري سنڌيءَ جي وچ ۾  تبديلي (ڪنورزن) ناممڪن نہ آھي انڪري ڪوشش ڪئي وڃي تہ ھڪڙو ڪنورزن سافٽويئر ٺاھي سنڌي وڪيپيڊيا تي وجھڻ گھرجي جنھن سن ھڪ وڪيپيڊيا تي اي ٻني لپين ۾ ليک لکي-پڙھي سگھجن. مان بہ ھن ڳالھ سان بلڪل سھمت آھيان. ھڪ ٻوليءَ لاءِ ٻہ وڪيپيڊيائون ھئڻ لازمي نہ آھي. 


ھاڻي تڪنيڪي واڌ (technological advancement) جي ڪري اھڙو سافٽويئر موجود آھي جيڪو عربي ۽ ديوناگري سنڌي لپيءَ ۾ ۹۱ سيڪڙو درستگيءَ (سٽيڪتا) سان ڪنورزن ڪري سگھي ٿو. ھالانڪ ھن سافٽويئر کي وڪيپيڊيا وجھي سگھجي ٿو يا نہ اھو مونکي خبر نہ آھي. جيڪڏهن سافٽويئر وڪيپيڊيا تي وجھڻ جي سھولت نہ آھي تہ بہ ماڻھون پاڻ ڪنورزن ڪري وڪيپيڊيا تي ھڪ لپيءَ جا ليک ٻي لپيءَ ۾ وجھي سگھن ٿا. انڪري اھو بيحد ضروري آھي تہ سنڌي وڪيپيڊيا تي ديوناگري سنڌي لپيءَ جو آپشن بہ وڌو وڃي. مھرباني ڪري ھن ڪم لاء مدد ڪندا.


ھڪ ٻي درخواست اھا آھي تہ سنڌي ٻوليء جي جهوني ھٽواڻڪي (خدابادي) لپي بہ وڪيپيڊيا تي وڌي وڃي جيڪڏهن ممڪن ھجي ڇاڪاڻ تہ ڪجھ ماڻھون ھن لپيءَ کي وڌائڻ جي ڪوشش ڪن ٿا ۽ ڪجھ ماڻھون اڃا بہ ھن لپيءَ جو استعمال ڪندا آھن (ڀارت ۽ پاڪستان ٻنهي فيشن ۾).


توھانجو شڪرگذار،

سڌارٿ تلريجا&amp;#32؛[[واپرائيندڙ:Siddhu Talreja|Siddhu Talreja]] ([[واپرائيندڙ بحث:Siddhu Talreja|ڳالھ]]) 17:25, 10 جنوري 2025 ( يو.ٽي.سي)

:مانوارا سائين، رابطو ڪرڻ ۽ مشوري لاءِ لک لک ٿورا، توھان جيڪا ڳالھ ڪئي آھي مونکي ان جي پرک ۽ پروڙ آھي ۽ مان سمجھي سگھان ٿو ته ڀارت ۾ ويٺل توڙي دنيا جي ڪنڊڪڙڇ ۾ ٽڙيل پکڙيل سنڌي ماڻهن کي پرشو عربڪ سنڌي لپيءَ ۾ موجود سنڌي وڪيپيڊيا پڙھڻ ۾ ڏکيائيون ٿينديون ھونديون. پرشو عربڪ لپيءَ کان ديوناگري سنڌي لپيءَ ۾ لکت مٽائڻ جو اھڙو ڪو لپي مٽ سافٽويئر ڪنھن ٺاھيو ھجي يا توھان جي ڄاڻ ۾ ھجي ته اسان سان ونڊيو. اسان سنڌي وڪيپيڊيا سٿ گڏيل مشوري ۽ راضپي سان ان تي ٽيڪاٽٻڻي ڪري اھو سافٽويئر يا ٽول سنڌي وڪيپيڊيا تي رائج ڪرائڻ جي ڪوشش ڪنداسون. ٻي ڳالھ ته اسان ھتي سنڌي وڪيپيڊيا تي ڀاڱيداريون ڪندڙ سمورا ساٿي رضاڪار آھيون، اسان وٽ وسيلا گھٽ آھن ۽ ذاتي مصروفيتون پڻ، ان لاءِ سنڌ سرڪار توڙي پاڪستان ۽ ڀارت سميت دنيا جي ڪنڊڪڙڇ مان سنڌي ٻوليءَ جي ادارن، ساھتيڪارن کي اسان سان لھ وچڙ ۽ سھڪار ڪرڻو پوندو. آس ڪجي ٿي ته ايندڙ وقت ۾ اھي ڏکيائيون سوليون ٿي پونديون. ٿورائتو&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  06:39, 15 جنوري 2025 ( يو.ٽي.سي)
::جواب ڏيڻ لاء مھرباني. مونکي جواب ڏيڻ ۾ دير ٿي وئي، ھن لاء معاف ڪجو. سنڌي پرشو عربي ڪ لپي ۽ ديوناگري لپيءَ کي ھڪ ٻئي ۾ مٽڻ لاءِ '''سنگم ٽرانسلِٽيريشن''' سافٽويئر جو استعمال ڪري سگھجي ٿو. ھن جي لنڪ آھي :
::https://sangam.learnpunjabi.org/
::اھو سافٽويئر پاڻ اي ٻولي سڃاڻي لپي مٽڻ جي قابل آھي. سنڌي عربي - ديوناگري جي علاوه اھو سافٽويئر گرومکي - شاھمکي ۽ ھندي - اردو ٻولين ۽ لپين کي بہ ھڪ ٻئي ۾ مٽڻ جي قابليت رکي ٿو. سنڌي ٻوليءَ جي معاملي ۾ ھن سافٽويئر جي سٽيڪتا (accuracy) ۹۱ سيڪڙو آھي. اھا ڪنھن بہ لپي مٽڻ واري سافٽويئر لاء چڱي سٺي سٽيڪتا آھي. پر گھڻو ڪري ڪنھن ماڻھوءَ کي ٿوري چڪون ٺيڪ ڪرڻيون پونديون. انڪري آٽوميٽڪ ڪنورزن ٿورو ڏکيو آھي. انڪري منھنجو سجھاو آھي تہ فلھال صرف ھڪڙو ديوناگري لپيءَ جو آپشن وڌو وڃي ۽ پوءِ سافٽويئر جي وڌيڪ ترقي ٿئي تہ آٽوميٽڪ ڪنورزن جي ڪوشش ڪري سگھجي ٿي.
::ھڪڙو ٻيو سافٽويئر جنھنجي باري ۾مان توھان کي ٻڌائڻ چاھندم، اھو آھي '''اَڪشرمک'''. اھو سافٽويئر ديوناگري لپيءَ کي ھٽواڻڪي (خدابادي) لپيءَ ۾ مٽي سگھي ٿو ۽ الٽو پڻ ڪري سگھي ٿو. ھن جي لنڪ آھي :
::https://www.aksharamukha.com/converter
::اھو ۱۰۰ سيڪڙو سٽيڪتا سان لپيون مٽي سگھي ٿو.
::مان ھٽواڻڪي لپي شامل ڪرڻ جي درخواست انڪري ڪيان ٿو ڇاڪاڻ تہ اھا لپي اسانجي اتهاس ۽ ورسي جو احم ۽ اڻونڊيو حسو آھي. ھن لپيءَ کي بچائڻ اسانجو فرض آھي. وڪيپيڊيا تي اينگلو سيڪشن (جھوني انگريزي) جھڙيون لپت ٻوليون بہ آھن ۽ ھنن جو مقصد آھي اتهاس ۽ ورهاست بچائڻ، تہ ھن خيال کان سنڌي وڪيپيڊيا تي ھٽواڻڪي لپي ھجي تہ تمام سٺو ٿيندو. 
::جيئن تہ توھان چيو، وڪيپيڊيا عام ماڻهن جي سھڪار سان ھلي ٿي، مان پوري ڪوشش ڪندم تہ وڌ ۾ وڌ سھڪار ڪيان. 
::مھرباني،
::سڌارٿ تلريجا&amp;#32؛[[واپرائيندڙ:Siddhu Talreja|Siddhu Talreja]] ([[واپرائيندڙ بحث:Siddhu Talreja|ڳالھ]]) 06:48, 9 فيبروري 2025 ( يو.ٽي.سي)
:::توھانجي سھڪار ۽ مشورن لاءِ لک لک ٿورا. ديوناگري سنڌي لپيءَ يا ھٽواڻڪي لپي لاءِ الڳ سنڌي وڪيپيڊيا ايڊيشن جي درخواست ڪري سگھجي ٿي پر تڏهين جڏھن توھان وٽ ججھا ڀاڱيدار ھجن. باقي رھي لپيءَ مٽ واري ڳالھ ته اسان پنھنجي سنڌي وڪيپيڊيا سٿ سان ان تي چرچا (ڳالھ ٻولھ) رکنداسين. توھان مونکي ھتان ايميل اماڻي سگھو ٿا ته جيئن. وڌيڪَ تفصيل سان ٽيڪاٽٻڻي ڪري سگھجي.&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  21:21, 17 مارچ 2025 ( يو.ٽي.سي)
::::جواب ڏيڻ لاء گھڻي مھرباني. مھرباني ڪري پنھنجي ايميل شيئر ڪندا جيئن ھتي اسان چڱي طرح پنهنجا مشورا ھڪ ٻئي کي ٻڌاء سگھون
::::مھرباني&amp;#32؛[[واپرائيندڙ:Siddhu Talreja|Siddhu Talreja]] ([[واپرائيندڙ بحث:Siddhu Talreja|ڳالھ]]) 18:32, 18 اپريل 2025 ( يو.ٽي.سي)
:::::پنھنجي ايميل چڪاسيو&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  18:52, 25 اپريل 2025 ( يو.ٽي.سي)
::::::ايميل ونڊڻ لاء مھرباني.&amp;#32؛[[واپرائيندڙ:Siddhu Talreja|Siddhu Talreja]] ([[واپرائيندڙ بحث:Siddhu Talreja|ڳالھ]]) 11:27, 28 اپريل 2025 ( يو.ٽي.سي)

== Join Us Today: Amplify Women’s Stories on Wikipedia! ==

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[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

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Dear {{PAGENAME}},
{{quote|Join us this International Women’s Month to uncover hidden stories and reshape cultural narratives! Dive into an interactive workshop where we’ll illuminate gaps in folklore and women’s history on Wikipedia—and take action to ensure their legacies are written into history.}}

Facilitated by '''Rosie Stephenson-Goodknight''', this workshop will explore how to identify and curate missing stories about women’s contributions to culture and heritage. Let’s work together to amplify voices that have been overlooked for far too long!

== Event Details ==
* '''📅 Date''': Today (15 March 2025)
* '''⏰ Time''': 4:00 PM UTC ([https://www.timeanddate.com/worldclock/converter.html Convert to your time zone])
* '''📍 Platform''': [https://us06web.zoom.us/j/87522074523?pwd=0EEz1jfr4i9d9Nvdm3ioTaFdRGZojJ.1 Zoom Link]
* '''🔗 Session''': [[meta:Event:Feminism and Folklore International Campaign: Finding and Curating the Missing Gaps on Gender Disparities|Feminism and Folklore International Campaign: Finding and Curating the Missing Gaps on Gender Disparities]]
* '''🆔 Meeting ID''': 860 8747 3266
* '''🔑 Passcode''': FNF@2025

== Participation ==
Whether you’re a seasoned editor or new to Wikipedia, this is your chance to contribute to a more inclusive historical record. ''Bring your curiosity and passion—we’ll provide the tools and guidance!''

'''Let’s make history ''her'' story too.''' See you there!

Best regards,&lt;br&gt;
'''Joris Quarshie'''&lt;br&gt;
[[:m:Feminism and Folklore 2025|Feminism and Folklore 2025 International Team]]

&lt;div style=&quot;margin-top:1em; text-align:center;&quot;&gt;
Stay connected [[File:B&amp;W Facebook icon.png|link=https://www.facebook.com/feminismandfolklore/|30x30px]]  [[File:B&amp;W Twitter icon.png|link=https://twitter.com/wikifolklore|30x30px]]
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--[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|msg]]) 07:15, 24 March 2025 (UTC)
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&lt;/div&gt;
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== Follow-Up: Support for Feminism and Folklore 2025 Contributions ==

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[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

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{{center|''{{int:please-translate}}''}}
Dear {{PAGENAME}},

I hope this message finds you well.

We noticed that your community has signed up for the [[meta:Feminism and Folklore 2025|Feminism and Folklore Writing Contest]], but there have been only a few contributions submitted via the [https://tools.wikilovesfolklore.org/campwiz/ Campwiz tool] so far. We completely understand that challenges may arise, and we’d love to support you and your participants in streamlining the submission process.

To assist your community, here’s a step-by-step guide to adding articles to the campaign. Feel free to share these instructions with your participants:

=== How to Submit Articles via Campwiz ===
'''Tool link:''' https://tools.wikilovesfolklore.org/campwiz/

# Access the Tool
#* Visit Campwiz and log in with your Wikimedia account (same as your Wikipedia credentials).
# Select the Campaign
#* Scroll through the list of campaigns and click on your campaign. 
# Add Your Article
#* Click on &quot;'''+ SUBMIT NEW ARTICLE'''&quot; button.
#* Enter the exact title of your article in the “Tiltle” field.
#* Click on &quot;'''CHECK'''&quot; button. 
#* If you have more articles to submit, click on the  '''&quot;SUBMIT ANOTHER&quot;''' button. 
# Check your submissions. 
#* To check if your submissions went through please click on the '''&quot;DETAILS&quot;''' button
#* Click on the '''SUBMISSIONS''' Button to see the list of your submissions. 

=== Need Help? ===
* Technical issues? 
Ensure article titles are spelled correctly and meet the campaign’s theme (feminism, folklore, or gender-related topics).
* Eligibility questions?
New articles must follow Wikipedia’s notability guidelines.
* Still stuck? 
Send an email to '''support@wikilovesfolklore.org'''! You can also reach out on the campaign’s Talk page.

Your commitment to amplifying untold gendered narratives in folklore is invaluable, and we’re excited to see your community’s contributions come to life. Let’s work together to make this campaign a success!

Looking forward to your response,

Best regards,&lt;br&gt;
Stella&lt;br&gt;
Feminism and Folklore Organizer

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 07:29, 17 March 2025 (UTC)
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== Feminism and Folklore 2025 Jury Evaluation Guidelines &amp; Results Submission ==

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[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

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Dear {{PAGENAME}},

Thank you once again for your commitment and dedication to the [[meta:Feminism and Folklore 2025|Feminism and Folklore 2025]] campaign!

As we near the conclusion of this year’s contest, please follow the official jury guidelines when evaluating submissions:

===Jury Guidelines:===
* Articles must be created or expanded between 1st February and 31st March 2025.
* Minimum article size: 3000 bytes and at least 300 words.
* No poor or machine-translated content.
* Articles must align with the Feminism and Folklore themes (feminism, gender, culture, folklore).
* Articles should not be orphaned – they must be linked to at least one other article.
* Submissions must not violate copyright rules and should follow local notability guidelines.
* All articles must include proper references according to your local Wikipedia’s citation policies.
* Once your local jury process is complete, kindly submit only the top 3 winners on the official results page:

===Submission Link:===
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025/Results

Please include the following for each winner:
* Username
* Link to the local user talkpage
* Their ranking (1st, 2nd, or 3rd)

For more information, you can also refer to the main contest page:
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025

If you need help or have any questions, feel free to reach out.

Warm regards, &lt;br&gt;
Stella Sessy Agbley&lt;br&gt;
Coordinator, Feminism and Folklore

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 10:48, 10 April 2025 (UTC)
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== Invitation: Gendering the Archive - Building Inclusive Folklore Repositories (April 30th) ==

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[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

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{{center|''{{int:please-translate}}''}}
Dear {{PAGENAME}},

You are invited to a hands-on session focused on [[meta:Gendering the Archive: Building Inclusive Repositories for Folklore Documentation|Gendering the Archive: Building Inclusive Repositories for Folklore Documentation]]. This online workshop will guide participants on how to create, edit, and expand gender-inclusive folklore articles and multimedia archives on Wikipedia and Wikidata. The session will be led by Rebecca Jeannette Nyinawumuntu.

=== Objectives ===
* '''Design Inclusive Repositories:''' Learn best practices for structuring folklore archives that foreground gender perspectives.
* '''Hands-On Editing:''' Practice creating and improving articles and items on Wikipedia and Wikidata with a gender-inclusive lens.
* '''Collaborative Mapping:''' Work in small groups to plan new entries and multimedia uploads that document underrepresented voices.
* '''Advocacy &amp; Outreach:''' Discuss strategies to promote and sustain these repositories within your local and online communities.

=== Details ===
* '''Date:''' 30th April 2025
* '''Day:''' Wednesday
* '''Time:''' 16:00 UTC ([https://zonestamp.toolforge.org/1746028800 Check your local time zone])
* '''Venue:''' Online (Zoom)
* '''Speaker:''' Rebecca Jeannette Nyinawumuntu (Co-founder, Wikimedia Rwanda &amp; Community Engagement Director)

=== How to Join ===
* '''Zoom Link:''' [https://us06web.zoom.us/j/89158738825?pwd=ezEgXbAqwq9KEr499DvJxSzZyXSVQX Join here]
* '''Meeting ID:''' 891 5873 8825
* '''Passcode:''' FNF@2025
* '''Add to Calendar:''' [https://zoom.us/meeting/tZ0scuGvrTMiGNH4I3T7EEQmhuFJkuCHL7Ci/ics?meetingMasterEventId=Xv247OBKRMWeJJ9LSbX2hA Add to your calendar] ''''

=== Agenda ===
# Welcome &amp; Introductions: Opening remarks and participant roll-call.
# Presentation: Overview of gender-inclusive principles and examples of folklore archives.
# Hands-On Workshop: Step-by-step editing on Wikipedia and Wikidata—create or expand entries.
# Group Brainstorm: Plan future repository items in breakout groups.
# Q&amp;A &amp; Discussion: Share challenges, solutions, and next steps.
# Closing Remarks: Summarise key takeaways and outline follow-up actions.

We look forward to seeing you there!

Best regards,&lt;br&gt;
Stella&lt;br&gt;
Feminism and Folklore Organiser

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 10:28, 24 April 2025 (UTC)
&lt;/div&gt;
&lt;/div&gt;
&lt;/div&gt;
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== Invitation: Gendering the Archive - Building Inclusive Folklore Repositories (April 30th) ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
&lt;div style=&quot;border:8px maroon ridge;padding:6px;&quot;&gt;
[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
{{center|''{{int:please-translate}}''}}
Dear {{PAGENAME}},

You are invited to a hands-on session focused on [[meta:Gendering the Archive: Building Inclusive Repositories for Folklore Documentation | Gendering the Archive: Building Inclusive Repositories for Folklore Documentation]]. This online workshop will guide participants on how to create, edit, and expand gender-inclusive folklore articles and multimedia archives on Wikipedia and Wikidata. The session will be led by Rebecca Jeannette Nyinawumuntu.

=== Objectives ===
* '''Design Inclusive Repositories:''' Learn best practices for structuring folklore archives that foreground gender perspectives.
* '''Hands-On Editing:''' Practice creating and improving articles and items on Wikipedia and Wikidata with a gender-inclusive lens.
* '''Collaborative Mapping:''' Work in small groups to plan new entries and multimedia uploads that document underrepresented voices.
* '''Advocacy &amp; Outreach:''' Discuss strategies to promote and sustain these repositories within your local and online communities.

=== Details ===
* '''Date:''' 30th April 2025
* '''Day:''' Wednesday
* '''Time:''' 16:00 UTC ([https://zonestamp.toolforge.org/1746028800 Check your local time zone])
* '''Venue:''' Online (Zoom)
* '''Speaker:''' Rebecca Jeannette Nyinawumuntu (Co-founder, Wikimedia Rwanda &amp; Community Engagement Director)

=== How to Join ===
* '''Zoom Link:''' [https://us06web.zoom.us/j/89158738825?pwd=ezEgXbAqwq9KEr499DvJxSzZyXSVQX Join here]
* '''Meeting ID:''' 891 5873 8825
* '''Passcode:''' FNF@2025
* '''Add to Calendar:''' [https://zoom.us/meeting/tZ0scuGvrTMiGNH4I3T7EEQmhuFJkuCHL7Ci/ics?meetingMasterEventId=Xv247OBKRMWeJJ9LSbX2hA Add to your calendar] ''''

=== Agenda ===
# Welcome &amp; Introductions: Opening remarks and participant roll-call.
# Presentation: Overview of gender-inclusive principles and examples of folklore archives.
# Hands-On Workshop: Step-by-step editing on Wikipedia and Wikidata—create or expand entries.
# Group Brainstorm: Plan future repository items in breakout groups.
# Q&amp;A &amp; Discussion: Share challenges, solutions, and next steps.
# Closing Remarks: Summarise key takeaways and outline follow-up actions.

We look forward to seeing you there!

Best regards,&lt;br&gt;
Stella&lt;br&gt;
Feminism and Folklore Organiser

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 10:28, 24 April 2025 (UTC)
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== You're invited: Feminism and Folklore Advocacy Session – June 20! ==

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Hello {{PAGENAME}}

[[File:Feminism and Folklore logo.svg | right | frameless]]

We are pleased to invite you to an inspiring session in the Feminism and Folklore International Campaign Advocacy Series titled:

🎙️ Documenting Indigenous Women’s Wisdom: The Role of Grandmothers and Elders&lt;br&gt;
🗓 Friday, June 20, 2025&lt;br&gt;
⏰ 4:00 PM UTC&lt;br&gt;
🌍 Online – [https://us06web.zoom.us/j/86470824823?pwd=s7ruwuxrradtJNcZLVT9EyClb8g7ho.1 Zoom link]&lt;br&gt;
👤 Facilitator: Obiageli Ezeilo (Wiki for Senior Citizens Network)&lt;br&gt;

Join us as we explore how the oral teachings of grandmothers and elders preserve cultural heritage and influence today’s feminist movements. Learn how to document these narratives using Wikimedia platforms!

🔗 Event Page &amp; Details:
https://meta.wikimedia.org/wiki/Event:Documenting_Indigenous_Women%E2%80%99s_Wisdom:_The_Role_of_Grandmothers_and_Elders

This session includes:&lt;br&gt;
✔️ A keynote presentation&lt;br&gt;
✔️ Story-sharing interactive segment&lt;br&gt;
✔️ Q&amp;A + tools for documenting women’s wisdom on Wikimedia&lt;br&gt;

We hope to see you there!

Warm regards,&lt;br&gt;
Stella&lt;br&gt;
On behalf of Feminism and Folklore Team&lt;br&gt;

[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 23:49, 17 June 2025 (UTC)
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== Feminism and Folklore 2025 - Local prize winners ==

[[File:Feminism and Folklore 2025 logo.svg|centre|550px|frameless]]
::&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
''{{int:please-translate}}''

Dear Wikimedian,

Congratulations on your outstanding achievement in winning a local prize in the '''Feminism and Folklore 2025''' writing competition! We truly appreciate your dedication and the valuable contribution you’ve made in documenting local folk culture and highlighting women’s representation on your local Wikipedia.

To claim your prize, please complete the [https://docs.google.com/forms/d/e/1FAIpQLSdONlpmv1iTrvXnXbHPlfFzUcuF71obJKtPGkycgjGObQ4ShA/viewform?usp=dialog prize form] by July 5th, 2025. Kindly note that after this date, the form will be closed and submissions will no longer be accepted.

Please also note that all prizes will be awarded in the form of [https://www.tremendous.com/ Tremendous Vouchers] only.

If you have any questions or need assistance, feel free to contact us via your talk page or email. We're happy to help.

Warm regards,

[[:m:Feminism and Folklore 2025|FNF 2025 International Team]]

::::Stay connected [[File:B&amp;W Facebook icon.png|link=https://www.facebook.com/feminismandfolklore/|30x30px]]&amp;nbsp; [[File:B&amp;W Twitter icon.png|link=https://twitter.com/wikifolklore|30x30px]]
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--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 10:20, 21 جُونِ 2025 ( يو.ٽي.سي)
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      <sha1>7e3xiuevhb5pqyaxjs3xp4i3gtc6iek</sha1>
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  <page>
    <title>عبدالمطلب</title>
    <ns>0</ns>
    <id>17519</id>
    <revision>
      <id>320161</id>
      <parentid>269185</parentid>
      <timestamp>2025-06-20T22:28:45Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <comment>/* حوالا */</comment>
      <origin>320161</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4876" sha1="sxqcjanztt1thpcy4nlbfikf7c9gj8r" xml:space="preserve">[[File:Abd_al-Muttalib.png | thumb | 220x124px | right | عبدالمطلب]]'''عبدالمطلب'''، [[هاشم]] جو صاحبزادو هو، جيڪو [[287ء]] ۾ پيدا ٿيو هو.&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n94/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;

=== ڪنيت  ===
عبدالمطلب جي ڪُنيت (ابو حارث ۽ ابو البطحا) هُئي۔

=== حليو ===
هو تمام خوبصورت ، قد جا ڊگها ، دانشور ، ۽ فصاحت و بلاغت ۾ مشهور هُئا۔

== دين ==

هُو (دين ابراهيم ع) موجب عبادت ڪندڙ هُئا۔ [[رمضان]] جو پورو مهينو (ڪوه حرا) تي گُذاريندا هُئا۔

== اخلاق ==
غريبن ، مسڪينن، ايستائين جو جهنگلي جانورن ۽ پکين کي خوراڪ کارائيندا هُئا۔

== حرام کان پرهيز ==

هُو [[شراب]] پيئڻ، مُحرم عورتن سان [[نڪاح]] ڪرڻ ، ڇوڪرين کي جيئرو دفن ڪرڻ خلاف هُئا.

== عزت ۽ مقام ==

حطيم ۾ سندن ويهڻ لاءِ هڪ غالچو وڇايو ويندو هو۔ جنهن ته ساڻن علاوه ڪير به نه ويهندو هو.

== اولاد ==

عبدالمطلب جي ٻاره پُٽن مان پنج  پُٽن جن [[اسلام]] ِيا [[ڪُفر]] جي خصوصيتن جي ڪري شهرت ورتي هُئي اُهي 

[[ابولهب]] ، [[ابو طالب ]]عليه السلام ، [[عبدالله]] عليه السلام، حضرت [[حمزه]] عليه السلام ، حضرت [[عباس]] عليه السلام۔ ابو لهب گورو ۽ باهه جهڙي ڳلن جيان چمڪندڙ ۽ چهري وانگر هو اُن ڪري والد کيس اهو نالو ڏنو هو۔ عبدالمطلب جي ٻين پُٽن جا نالا هي هُئا۔ ضرار ، قُثم ، زُبير ، مقوم ، حارث ، عبدالڪعبه ۽ غيداق۔&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n108/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;

== آب زم زم جي تلاش  ==

عبد المطلب : جيئن ته شيبه جي پرورش سندس چاچي مطلب ڪئي اُن ڪري اُن نسبت سان سندس نالو عبدالمطلب (مطلب جو غلام) پئجي ويو۔ سندن وڏي ۾ وڏو ڪارنامو اهو هو ته (چاه زم زم) جيڪو هڪ مُدت پهرئين واري ۾ دفن ٿي گُم ٿي ويو هو پاڻ انهن جي کوج ڪئي ۽ کوه کوٽارائي اُن کي نئي نموني جاري ڪرايو&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n96/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;۔

== عبدالمطلب جي منت ==

عبدالمطلب منت مڃي هُئي ته ڏه پُٽ پنهنجي سامهون جوان ڏسندا ته هڪ پُٽ الله جي راه ۾ قربان ڪري ڇڏيندو۔ اها آرزو پوري ٿي ته ڏه ئي پُٽن کي وٺي ڪعبي ۾ آيا ۽ ڪعبي جي پُڄاري کان قرعه ڪڍايو، اتفاق سان قرعه ۾ عبدالله جو نالو آيو۔ عبدالله جون ڀينرون رُئڻ لڳيون ته سندس بدلي ۾ ڏه اُٺ قربان ڪجن۔ وري ٻيهر قرع اندازي شروع ڪرائي وئي پر وري به عبدالله جو نالو نڪري آيو۔ هاڻ عبدالمطلب ڏه جي بدران ويهه اُٺ قربان ڪرڻ تي تيار ٿي ويو ۽ وري وري قرع اندازي ٿيڻ لڳي ۽ بار بار عبدالله جو نالو قرع ۾ نڪتو ايستائين جو اُٺن جو تعداد سو تي پُهچي ويو۔ پو اُٺن تي قرع ڪڍيو ويو ۽ اهو اُٺن تي نڪري آيو ۽ ائين سو اُٺ قربان ڪرڻ سان عبدالله بچي ويو۔(هي واقدي جي روايت آهي) ابن اسحاق جو بيان آهي ته اُٺن جي بدلي تي تجويز قريش جي رئيس جي تدبير هُئي&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n102/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;۔

== وفات ==

سندن وفات [[578ء]]  يا [[579ء]] ۾ ٿي۔ تاجدار فارس (نوشيروان عادل) جي وفات ع ۾ ٿي هُئي۔

== حوالا ==
{{حوالا}}
[[زمرو:محمد]]</text>
      <sha1>sxqcjanztt1thpcy4nlbfikf7c9gj8r</sha1>
    </revision>
    <revision>
      <id>320162</id>
      <parentid>320161</parentid>
      <timestamp>2025-06-20T22:29:33Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <comment>/* حوالا */</comment>
      <origin>320162</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4903" sha1="6967d53srmnumfgjuox3h73krp92g8y" xml:space="preserve">[[File:Abd_al-Muttalib.png | thumb | 220x124px | right | عبدالمطلب]]'''عبدالمطلب'''، [[هاشم]] جو صاحبزادو هو، جيڪو [[287ء]] ۾ پيدا ٿيو هو.&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n94/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;

=== ڪنيت  ===
عبدالمطلب جي ڪُنيت (ابو حارث ۽ ابو البطحا) هُئي۔

=== حليو ===
هو تمام خوبصورت ، قد جا ڊگها ، دانشور ، ۽ فصاحت و بلاغت ۾ مشهور هُئا۔

== دين ==

هُو (دين ابراهيم ع) موجب عبادت ڪندڙ هُئا۔ [[رمضان]] جو پورو مهينو (ڪوه حرا) تي گُذاريندا هُئا۔

== اخلاق ==
غريبن ، مسڪينن، ايستائين جو جهنگلي جانورن ۽ پکين کي خوراڪ کارائيندا هُئا۔

== حرام کان پرهيز ==

هُو [[شراب]] پيئڻ، مُحرم عورتن سان [[نڪاح]] ڪرڻ ، ڇوڪرين کي جيئرو دفن ڪرڻ خلاف هُئا.

== عزت ۽ مقام ==

حطيم ۾ سندن ويهڻ لاءِ هڪ غالچو وڇايو ويندو هو۔ جنهن ته ساڻن علاوه ڪير به نه ويهندو هو.

== اولاد ==

عبدالمطلب جي ٻاره پُٽن مان پنج  پُٽن جن [[اسلام]] ِيا [[ڪُفر]] جي خصوصيتن جي ڪري شهرت ورتي هُئي اُهي 

[[ابولهب]] ، [[ابو طالب ]]عليه السلام ، [[عبدالله]] عليه السلام، حضرت [[حمزه]] عليه السلام ، حضرت [[عباس]] عليه السلام۔ ابو لهب گورو ۽ باهه جهڙي ڳلن جيان چمڪندڙ ۽ چهري وانگر هو اُن ڪري والد کيس اهو نالو ڏنو هو۔ عبدالمطلب جي ٻين پُٽن جا نالا هي هُئا۔ ضرار ، قُثم ، زُبير ، مقوم ، حارث ، عبدالڪعبه ۽ غيداق۔&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n108/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;

== آب زم زم جي تلاش  ==

عبد المطلب : جيئن ته شيبه جي پرورش سندس چاچي مطلب ڪئي اُن ڪري اُن نسبت سان سندس نالو عبدالمطلب (مطلب جو غلام) پئجي ويو۔ سندن وڏي ۾ وڏو ڪارنامو اهو هو ته (چاه زم زم) جيڪو هڪ مُدت پهرئين واري ۾ دفن ٿي گُم ٿي ويو هو پاڻ انهن جي کوج ڪئي ۽ کوه کوٽارائي اُن کي نئي نموني جاري ڪرايو&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n96/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;۔

== عبدالمطلب جي منت ==

عبدالمطلب منت مڃي هُئي ته ڏه پُٽ پنهنجي سامهون جوان ڏسندا ته هڪ پُٽ الله جي راه ۾ قربان ڪري ڇڏيندو۔ اها آرزو پوري ٿي ته ڏه ئي پُٽن کي وٺي ڪعبي ۾ آيا ۽ ڪعبي جي پُڄاري کان قرعه ڪڍايو، اتفاق سان قرعه ۾ عبدالله جو نالو آيو۔ عبدالله جون ڀينرون رُئڻ لڳيون ته سندس بدلي ۾ ڏه اُٺ قربان ڪجن۔ وري ٻيهر قرع اندازي شروع ڪرائي وئي پر وري به عبدالله جو نالو نڪري آيو۔ هاڻ عبدالمطلب ڏه جي بدران ويهه اُٺ قربان ڪرڻ تي تيار ٿي ويو ۽ وري وري قرع اندازي ٿيڻ لڳي ۽ بار بار عبدالله جو نالو قرع ۾ نڪتو ايستائين جو اُٺن جو تعداد سو تي پُهچي ويو۔ پو اُٺن تي قرع ڪڍيو ويو ۽ اهو اُٺن تي نڪري آيو ۽ ائين سو اُٺ قربان ڪرڻ سان عبدالله بچي ويو۔(هي واقدي جي روايت آهي) ابن اسحاق جو بيان آهي ته اُٺن جي بدلي تي تجويز قريش جي رئيس جي تدبير هُئي&lt;ref&gt;[http://archive.org/stream/TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org/TABAQAAT_E_IBN_E_SAAD_VOL_1_www.ahlehaq.org#page/n102/mode/1up TAREEKH-TABAQAAT_E_IBN_E_SAAD_VOL_1_2_3_www.ahlehaq.org&lt;!-- Bot generated title --&gt;]&lt;/ref&gt;۔

== وفات ==

سندن وفات [[578ء]]  يا [[579ء]] ۾ ٿي۔ تاجدار فارس (نوشيروان عادل) جي وفات ع ۾ ٿي هُئي۔

==حوالا==
{{حوالا}}
[[زمرو:محمد]]
[[زمرو:ٻنو هاشم]]</text>
      <sha1>6967d53srmnumfgjuox3h73krp92g8y</sha1>
    </revision>
  </page>
  <page>
    <title>واپرائيندڙ بحث:مومن خان ڏاهري</title>
    <ns>3</ns>
    <id>35894</id>
    <revision>
      <id>320165</id>
      <parentid>313951</parentid>
      <timestamp>2025-06-21T10:20:57Z</timestamp>
      <contributor>
        <username>MediaWiki message delivery</username>
        <id>4190</id>
      </contributor>
      <comment>/* Feminism and Folklore 2025 - Local prize winners */ نئون ڀاڱو</comment>
      <origin>320165</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="77801" sha1="1nwr3h3w69fdq0i2pyworewwdit7s2u" xml:space="preserve">{{ڀلي ڪري آيا}}--[[يوزر:مھتاب احمد|مھتاب احمد]] ([[يوزر بحث:مھتاب احمد|ڳالھ]]) 12:50, 7 اپريل 2017 (UTC)

== وڪيپيڊيا آگاهي ورڪشاپ / تقريب 20مئي-24مئي 2017/ ڪراچي، ۾ توهان کي اچڻ جي ڪوٺ ڏجي ٿي ==

وڪيپيڊيا آگاهي ورڪشاپ / تقريب / ڪراچي لاءِ توهان کي شرڪت جي دعوت

سائين محترم دوست صاحب اسلام عليڪم 

توهان جي تمام وڏي مهرباني جو توهان سنڌي وڪيپيڊيا تي پنهنجو کاتو ٺاهيو آهي، توهان کي سنڌي وڪيپيڊيا تي ڪم ڪرڻ، مضمونن ۾ ترميم ڪرڻ، حوالا، زمرا ۽ سانچا وجهڻ ۾ مشڪل پيش اچي رهي هوندي، پوءِ به اسين توهان منجهان اميد ڪريون ٿا ته توهان ڪجھ نه ڪجھ سنڌي وڪيپيڊيا تي ترميمون ڪرڻ شروع ڪندا. سائين محترم توهان سميت تمام نون سنڌي وڪيپيڊيا يوزرس جي سنڌي وڪيپيڊيا ۽ وڪميڊيا جي ٻين رٿائن بابت سکيا ۽ تربيت لاءِ اسان ڪراچيءَ ۾ هڪ تربيتي (آگاهي) ورڪشاپ ۽ گڏجاڻي ورڪشاپ رٿي آهي  جيڪا 20 مئي 2017 بروز ڇنڇر، يا 23 مئي اڱارو، 24 مئي 2017 اربع جي ڏينهن ٿيندي، حتمي ڏينهن ۽ تاريخ تمام جلد ٻڌائينداسين، اسان توهان کي دل جي گهرائين سان اتي جي اچڻ جي دعوت ڏيون ٿا.اميد ته ضرور شرڪت ڪندا، هي ورڪشاپ انڪري به اهم آهي ته سنڌي وڪيپيڊيا جي يارنھن سالن جي تاريخ ۾ اهڙي نوعيت جي پھرين ورڪشاپ آهي، جنهن ۾ سنڌي وڪيپيڊيا جي يارھين سالگرهه پڻ ملهائي ويندي.

اسانجي وڏي عرصي کان ڪيل اڻ ٿڪ محنتن ۽ ڪوششن جي نتيجي ۾  وڪيپيڊيا تقريب لاءِ ڪراچي سنڌ جو مقام رکيو ويو آهي. مهرباني ڪري شرڪت ڪندا،  تمام سنڌي وڪيپيڊين (سنڌي وڪيپيڊيا تي يوزر کاتو رکندڙ شخصيتون) جيڪي ڪراچيءَ سميت سنڌ جي ٻين شهرن  ۾ آهن انهن کي دعوت ڏيون ٿا. ان سميت ٻيا تمام اهي نوجوان، وڏا، ننڍا، اديون، ادا، شاگرد، شاگردياڻيون وغيره جيڪي سنڌي ٻوليءَ ۽ سنڌي وڪيپيڊيا سان دلچسپي رکن ٿا کين پڻ ان تقريب (ورڪشاپ) ۾ اچڻ جي کُلي عام دعوت آهي 
 وڌيڪ تفصيلات لاءِ توهان اسانجي سنڌي وڪيپيڊيا فيس بُڪ پيج کي لائيڪ ۽ فالو ڪريو، 
* http://facebook.com/SindhiWikipedia
* گذريل گڏجاڻي [https://meta.wikimedia.org/wiki/Wikipedia_15/Events/Hyderabad,_Sindh_Pakistan وڪيپيڊيا 15 / تقريبون /حيدرآباد سنڌ پاڪستان ]

۽ هنن نمبرز تي رابطو ڪريو
* جوڳي اسد   |  
* مھتاب احمد |  
برقي پتو (اي ميل) 

:مهربانيون....
:توهان جو خادم ۽ ٿورائتو--[[يوزر:مھتاب احمد|مھتاب احمد]] ([[يوزر بحث:مھتاب احمد|ڳالھ]]) 18:37, 1 مَئي 2017 (UTC)

== اسان سان فيس بڪ ذريعي جُڙو ==

توهان اسان سان [http://facebook.com/SindhiWikipedia سنڌي وڪيپيڊيا فيس بُڪ پيج] کي لائيڪ ۽ فالو ڪري جُڙو.
* http://facebook.com/SindhiWikipedia .[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  10:23, 5 اپريل 2019 (UTC)

جي ادا فالو ٿيل آ [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 05:58, 13 مارچ 2020 (UTC)

== فرزانہ پنهور مضمون کي وڪيپيڊيا طرز تي آڻي حوالا سُڌاريو ==


{{Ping|مومن خان ڏاهري}} سلام، محترم، سنڌي وڪيپيڊيا تي توھان جي ڀاڱيداري لاءِ مھربانيون، ھي مضمون '''[[فرزانہ پنهور]]''' بايوگرافي طرز تي ناھي لکيل ۽ نڪي وڪيپيڊيا طرز تي مھرباني ڪري توھان ان کي وڪيپيڊيا سنواحي (بايوگرافي) مضمون طرز تي آڻيو، ۽ مضمون ۾ حوالا شامل ڪريو. ڪُجھ بايوگرافي مضمون ھي ڏسو '''[[اينيو]]'''، '''[[سوڌا مورتي]]''' ڪيئن لکيل آھن اھڙي طرز تي لکڻو آھي، ھينئر جيڪو مواد اوھان ھن مضمون ۾ لکيو آھي سو ايئن لکيل آھي ڄڻ ڪنھن اخبار ۾ ايڊيٽوريل ارٽيڪل يا انٽرويو  آھي پر ھي ڪنھن بہ ريت بايوگرافي مضمون جو ڏيک نٿو ڏئي. ھتي سنڌي وڪيپيڊيا تي '''[[وڪيپيڊيا:سبق]]''','''[[وڪيپيڊيا:جيئري ماڻهن جي سوانح حيات]]''' پڻ ڏسو.
وڌيڪ ڏسو '''[[مدد:توھان جو پھريون مضمون]]''', '''[[وڪيپيڊيا:مضمون ڇا آهي؟]]''', '''[[وڪيپيڊيا:مضمون جو عنوان]], '''[[وڪيپيڊيا:ڪَثِرَتاً پُڇيا وِيندَڙ سُوالَ (ڪَپُوس)]]''', '''[[وڪيپيڊيا:هدايتون ۽ حڪمت عمليون]]''', 

ڪوئي بہ سوال ھجي تہ پڇا ڪريو. مھربانيون[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  18:43, 13 مارچ 2020 (UTC)

سائين اسان کي لنڪ ڏيو جتان شروعات ڪٿان ڪيون ائي سانچو بہ ڪئين ٺهندو [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 03:00, 14 مارچ 2020 (UTC)
:مٿي ڌيان سان پڙهو نيرن اکرن ۾ هدايتون ۽ سهائتا سکيا لاءِ صفحن جا ڳنڍڻا (لنڪ) نيري اکرن ۾ چٽا نظر اچن پيا اُهي پڙهو، سمجهو ۽ انهن مطابق عمل ڪريو، ٻيو ته مثالي بايوگرافي مضمون پڻ مٿي ڄاڻايل آهن ته اصل ۾ بايوگرافي مضمون ڪيئن لکبو آهي هي ته توهان اخباري مضمون لکيو آهي ۽ وڪيپيڊيا تي اهڙي ريت مواد ناهي لکبو.[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  08:46, 14 مارچ 2020 (UTC)

== نازو ڌاريجو ==

پيارا محترم {{Ping|مومن خان ڏاهري}} '''[[نازو ڌاريجو]]''' بابت سنواح (بايوگرافي) مضمون [[سنڌي وڪيپيڊيا]] تي لکڻ لاءِ توهان جو مهربانيون،ان مضمون کي مون ڪُجهه بهتر ڪيو آهي. هن مضمون کي اڃا ڪُجهه وڌيڪ مواد شامل ڪريو ۽ اهو توهان لاڳاپيل مضمون جي [[:en:Nazo Dharejo]] [[انگريزي وڪيپيڊيا]] جي مواد کي ترجمو ڪري هن مضمون کي واڌارو ڪيو مواد ۾، ۽ انگريزي وڪيپيڊيا تان حوالا پڻ کڻي هتي شامل ڪريو.پوءِ ان کي سنڌي وڪيپيڊيا جي '''[https://tools.wmflabs.org/fountain/editathons/wlw-2020-sd فائونٽين ٽول]''' ۾ وڪي محبوب ناريون تحت ايڊ ڪريو. [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  09:35, 15 مارچ 2020 (UTC)

:مھرباني سائين اوھان جي وڏي شڪر آھي توھان مدد ڪئي [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 09:41, 15 مارچ 2020 (UTC)
::ڀليڪار[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  09:59, 15 مارچ 2020 (UTC)

ادا {{Ping|مومن خان ڏاهري}}، توهان نازو ڌاريجو واري مضمون کي اڃا ٿورو وَڌايو ته جيئن اهو 300 لفظن جي ڳڻپ ۾ اچي پوءِ ان کي وڪي محبوب ناريون ڦونهارو اوزار (فائونٽين ٽول) ۾ شامل ڪجي. مُنهنجي خيال ۾ توهان ان مضمون ۾ اڃا ٽي چار جُملا انگريزي وڪيپيڊيا واري نازو ڌاريجو مضمون منجهان ترجمو ڪري هن مضمون ۾ سنڌي وڪيپيڊيا تي لکندا ته 300 لفظن واري ڳڻپ جو پُورائو ٿي ويندو.[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  12:32, 16 مارچ 2020 (UTC)

جي ادا  [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 12:37, 16 مارچ 2020 (UTC)

== سنڌي وڪيپيڊيا تي وڪي محبوب ناريون بابت مضمون انگريزي يا اردو وڪيپيڊيا تان ترجمو ڪري لکو ==

مانوارا ساٿي {{ping|مومن خان ڏاهري}}،  توهان کي سنڌي وڪيپيڊيا تي ڀاڱيداريون ڪندي اسانکي ڏاڍي خوشي پئي ٿئي، اُميد ته توهان سنڌي وڪيپيڊيا کي ترقي، ۽ مواد مضمونن ۾ واڌارو آڻڻ ۽ ٻين وڏين وڪيپيڊائن جي فهرست ۾ شامل ڪرائڻ واري نيڪ ڪم ۾ هتي ٻين ساٿين وانگر محنت سان ڪم ڪندا رهندا. 
سنڌي وڪيپيڊيا تي '''[[وڪيپيڊيا:وڪي محبوب ناريون ڏکڻ ايشيا 2020|وڪي محبوب ناريون]]''' بابت مضمون انگريزي يا اردو وڪيپيڊيا تان ترجمو ڪري لکو.
هيٺ ڪجهه ڳنڍڻا (لنڪس) موڪليا پيو اُتان اُهي مضمون سنڌي وڪيپيڊيا تي لکو ترجمو ڪري لکو جيڪي اڳ سنڌي وڪيپيڊيا تي لکيل ناهين.

*[[:ur:زمرہ:ویکی محبوب خواتین، جنوبی ایشیا 2020ء کے تحت تخلیق کردہ مضامین]]
*يا انگريزي وڪيپيڊيا تان ڪي به مضمون ترجمو ڪريو جيڪي هتي ٻُڌايا ويا آهن [[:m:Wiki Loves Women South Asia 2020/Suggested articles]] [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  09:48, 15 مارچ 2020 (UTC)

حاضر سائين ڪوشش ضرور ڪنداسين [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 09:51, 15 مارچ 2020 (UTC)
:ڏاڍو سُٺو، سُکيا ۽ آباد هُجو [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  09:53, 15 مارچ 2020 (UTC)

== توهان جي خدمت ۾ ايوارڊ ==

{| style=&quot;background-color: #fdffe7; border: 1px solid #fceb92;&quot;
|rowspan=&quot;2&quot; style=&quot;vertical-align: middle; padding: 5px;&quot; | [[فائل:Biography Barnstar 2019.png|100px]]
|style=&quot;font-size: x-large; padding: 3px 3px 0 3px; height: 1.5em;&quot; | '''سنواحي ڀاڱيداريون ڪرڻ ۽ سنڌي وڪيپڊيا تي سنڌي ٻولي جي خدمت ڪرڻ جي عيوض توهان جي لاءِ سنواحي تمغو (بايوگرافي بارنسٽار) توهان کي ڏئي رهيو آهيان'''
|-
|style=&quot;vertical-align: middle; padding: 3px;&quot; | [[واپرائيندڙ:مومن_خان_ڏاهري|مانواري محترم مومن خان ڏاهري]] جي خدمت ۾، سنڌي وڪيپيڊيا تي سوانحي خدمتن ۽ سنڌي وڪيپيڊيا جي واڌاري، سنڌي ٻولي جي خدمت ڪرڻ جي لاءِ ''سوانحي تمغو ايوارڊ'' پيش ڪجي ٿوـ اميد ڪريان ٿو تہ توهان ان سلسلي ۾ سنڌي وڪيپيڊيا تي سنڌي ٻوليءَ جي لاءِ اڃا وڌيڪ بهتر ڪم، ڀاڱيداريون  سرِانجام ڏيندئو.  [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  13:55, 2 [[اپريل]] [[2020]] ([[UTC|ب ع و]])
|}

==وڪي محبوب ناريون ڏکڻ ايشيا==
[[وڪيپيڊيا:وڪي محبوب ناريون ڏکڻ ايشيا 2020|وڪي محبوب ناريون ڏکڻ ايشيا]] ۾ توھان جي ڀاڱيدارين لاءِ مھربانيون، توھان ڏاڍو بھترين ڪم ڪيو آھي، اُميد تھ ائين وڌيڪ محنت سان ڪم ڪري سنڌي وڪيپيڊيا کي ترقي وٺرائڻ ۾ سھائتا ڪندوُ. لک لک ٿورا [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  18:25, 11 اپريل 2020 (UTC)

== Wiki Loves Women South Asia 2020 ==

[[File:Wiki Loves Women South Asia 2020.svg|frameless|right]]

Hello! 

Thank you for your contribution in [[:m:Wiki Loves Women South Asia 2020|Wiki Loves Women South Asia 2020]]. We appreciate your time and efforts in bridging gender gap on Wikipedia. Due to the novel coronavirus (COVID-19) pandemic, we will not be couriering the prizes in the form of mechanize in 2020 but instead offer a gratitude token in the form of online claimable gift coupon.  Please fill [https://docs.google.com/forms/d/e/1FAIpQLScJ_5LgwLdIVtIuBDcew839VuOcqLtyPScfFFKF-LiwxQ_nqw/viewform?usp=sf_link this form] by last at June 10 for claiming your prize for the contest. 

Wiki Love and regards! 

[[:c:Commons:Wiki Loves Folklore/International Team|Wiki Loves Folklore International Team]].

--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 14:10, 31 مَئي 2020 (UTC)
&lt;!-- Message sent by User:Tiven2240@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=User:Tiven2240/wlwsa&amp;oldid=20129673 --&gt;

== خودگشتڪار ٿيڻ تي واڌايون ==

سنڌي وڪيپيڊيا لاءِ توهان جي لڳاتار جاکوڙ، سُٺا مضمون لکڻ، مواد بهتر، بهتر ترجمو ڪرڻ، انفوباڪس، حوالا وغيره هر لحاظ کان توهان جو ڪم بهترين آهي، توهانکي هاڻي خودگشتڪار ۽ آءِ پي بندش ڇوٽ جو درجو ڏنو ويو آهي. توهان کي واڌايون هجن، اُميد ته توهان سنڌي وڪيپيڊيا لاءِ هڪ بهترين واڌارو ڪندڙ ڀاڱيدارن طور هميشه سنڌي وڪيپيڊيا ۽ سنڌي ٻوليءَ جي سيوا (خدمت) ڪندا رهندا. مهربانيون [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  00:53, 7 مارچ 2021 (UTC)

:'''لک قرب اوھان جي جو اوھان مونکي خودگشتڪار جو درجو ڏنو  ❤''' [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 07:03, 7 مارچ 2021 (UTC)
::ڀليڪار، توھان ان لاءِ حقدار ھيا، اميد تہ سنڌي وڪيپيڊيا تي پنھنجون ڀاڱيداريون جاري رکندا. [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  15:06, 13 مارچ 2021 (UTC)

فيمينزم ۽ لوڪ داستان, 2021 ۾ شامل ٿي ڀاڱيداريون ڪري سنڌي وڪيپيڊيا ۾ مضمونن جي واڌاري سميت سنڌي ٻوليءَ لاءِ توهان جي سيوا جي لاءِ وڏيون مهربانيون، هن مقابلي ۾ جيترا وڌيڪ مضمون اوترا انعام کٽڻ جا وڌيڪ موقعا هئا، مٿئين سال هي ٻيهر ٿيندو، ٻين ٻولين جي وڪيپيڊيا خاص طور اردو وڪيپيڊيا تي 2هزار کان وڌيڪ مضمون هن رٿا تهٽ شامل ڪيا ويا آهن ۽ ان تي ڪم ڪندڙ به وڌيڪ هيا اسان سنڌي وڪيپيڊيا وارن جي ڀيٽ ۾، بهرحال ايندڙ سال اميد ته توهان ۽ ٻيا ساٿي پڻ ان ۾ شريڪ ٿي سنڌي وڪيپيڊيا تي نه رڳو مضمونن جي واڌاري ۾ سهائتا ڪندا، پر انعام به کٽيندا.

== Wiki Loves Women South Asia 2021 Newsletter #1 ==

&lt;div style=&quot;line-height: 1.2;&quot;&gt;
&lt;div style=&quot;background-color:#FAC1D4; padding:10px&quot;&gt;&lt;span style=&quot;font-size:200%;&quot;&gt;'''Wiki Loves Women South Asia 2021'''&lt;/span&gt;&lt;br&gt;'''September 1 - September 30, 2021'''&lt;span style=&quot;font-size:120%; float:right;&quot;&gt;[[m:Wiki Loves Women South Asia 2021|&lt;span style=&quot;font-size:10px;color:red&quot;&gt;''view details!''&lt;/span&gt;]]&lt;/span&gt;
&lt;/div&gt;&lt;div style=&quot;background-color:#FFE7EF; padding:10px&quot;&gt;[[File:Wiki Loves Women South Asia.svg|right|frameless]]Thank you for organizing the Wiki Loves Women South Asia 2021 edition locally in your community. We have updated some prize related information on the [[m:Wiki Loves Women South Asia 2021|'''''project's main page''''']] and we're asking you to update your local project page by following that. 
As well as for the convenience of communication and coordination, the information of the organizers is being collected through a '''[https://docs.google.com/forms/d/e/1FAIpQLSfSK5ghcadlCwKS7WylYbMSUtMHa0jT9H09vA7kqaCEzcUUZA/viewform?usp=sf_link ''Google form'']''', we request you to fill it out. 

&lt;span style=&quot;color: grey;font-size:10px;&quot;&gt;''This message has been sent to you because you are listed as a local organizer in Metawiki. If you have changed your decision to remain as an organizer, update [[m:Wiki Loves Women South Asia 2021/Participating Communities|the list]].''&lt;/span&gt;

''Regards,''&lt;br&gt;[[m:Wiki Loves Women South Asia 2021|'''''Wiki Loves Women Team''''']] 13:14, 17 آگسٽ 2021 (UTC)
&lt;/div&gt;&lt;/div&gt;
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== ''WLWSA-2021 Newsletter #3'' ==
&lt;div style=&quot;line-height: 1.2;margin-top:3px; padding:10px 10px 10px 20px; border:2px solid #808080; border-radius:4px;&quot;&gt;
&lt;div style=&quot;background-color:#FAC1D4; padding:10px&quot;&gt;&lt;span style=&quot;font-size:200%;&quot;&gt;'''Wiki Loves Women South Asia 2021'''&lt;/span&gt;&lt;br&gt;'''September 1 - September 30, 2021'''&lt;span style=&quot;font-size:120%; float:right;&quot;&gt;[[m:Wiki Loves Women South Asia 2021|&lt;span style=&quot;font-size:10px;color:red&quot;&gt;''view details!''&lt;/span&gt;]]&lt;/span&gt;&lt;/div&gt;
&lt;div style=&quot;background-color:#FFE7EF; padding:10px&quot;&gt;[[File:Wiki Loves Women South Asia.svg|right|frameless]]  Dear jury member, I hope you're doing well. The following are the guidelines set by the international team for reviewing articles. You are kindly requested to follow these .....

* Article size must be at least 3000 bytes and 300 words
* The content of the article must be related to women, feminism and LGBTQ
* ''The article must be newly created between 1 - 30 September, 2021. Do not accept any extended articles.**''
* Check if the article is linked to the Wikidata item. If applicable, do the work on your own initiative.
* There should be no copyright violations and notability issues and article should have proper references as per Wikipedia policies.

If you have any suggestions or thoughts, feel free to reach out the organizing team via emailing [[m:Special:EmailUser/Hirok_Raja|@'''here''']] or discuss on [[m:Talk:Wiki Loves Women South Asia 2021|the '''Meta-wiki t'''alk page]]

&lt;span style=&quot;color: grey;font-size:10px;&quot;&gt;''This message has been sent to you because you are listed as a local organizer/judge in Metawiki. If you have changed your decision to remain as an organizer/judge, update [[m:Wiki Loves Women South Asia 2021/Participating Communities|the list]].''&lt;/span&gt;

''Regards,''&lt;br&gt;[[m:Wiki Loves Women South Asia 2021|'''''WLW South Asia 2021 Team''''']] 16:33, 6 سيپٽمبر 2021 (UTC)
&lt;/div&gt;&lt;/div&gt;

وڪي محبوب ناريون ڏکڻ ايشيا 2021 ۾ شريڪ ٿي مضمون لکڻ لاءِ توهانکي واڌايون. [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  12:25, 1 آڪٽوبر 2021 (UTC)


== ''WLWSA-2021 Newsletter #6 (Request to provide information)'' ==
&lt;div style=&quot;background-color:#FAC1D4; padding:10px&quot;&gt;
&lt;span style=&quot;font-size:200%;&quot;&gt;'''Wiki Loves Women South Asia 2021'''&lt;/span&gt;
&lt;br/&gt;'''September 1 - September 30, 2021'''
&lt;span style=&quot;font-size:120%; float:right;&quot;&gt;[[metawiki:Wiki Loves Women South Asia 2021|&lt;span style=&quot;font-size:10px;color:red&quot;&gt;''view details!''&lt;/span&gt;]]&lt;/span&gt;
&lt;/div&gt;
&lt;div style=&quot;background-color:#FFE7EF; padding:10px; font-size:1.1em;&quot;&gt;[[File:Wiki_Loves_Women_South_Asia.svg|right|frameless]]Thank you for participating in the Wiki Loves Women South Asia 2021 contest. Please fill out &lt;span class=&quot;plainlinks&quot;&gt;[https://docs.google.com/forms/d/e/1FAIpQLSc7asgxGgxH_6Y_Aqy9WnrfXlsiU9fLUV_sF7dL5OyjkDQ3Aw/viewform?usp=sf_link '''this form''']&lt;/span&gt; and help us to complete the next steps including awarding prizes and certificates.

&lt;small&gt;If you have any questions, feel free to reach out the organizing team via emailing [[metawiki:Special:EmailUser/Hirok_Raja|@here]] or discuss on [[metawiki:Talk:Wiki Loves Women South Asia 2021|the Meta-wiki talk page]]&lt;/small&gt;

''Regards,''
&lt;br/&gt;[[metawiki:Wiki Loves Women South Asia 2021|'''''Wiki Loves Women Team''''']]
&lt;br/&gt;07:20, 17 نومبر 2021 (UTC)
&lt;!-- sent by [[User:Hirok Raja|Hirok Raja]] --&gt;
&lt;/div&gt;

==وڪيپيڊيا ايشيائي مهينو، 2021 ۾ حصو وٺڻ تي واڌايون قبول ڪريو==
{| style=&quot;border: 3px solid {{{border|gold}}}; background-color: #000000;&quot;
|rowspan=&quot;2&quot; valign=&quot;top&quot; | [[Image:Bästa nyskrivna.svg|110px]]
|rowspan=&quot;2&quot; |
|style=&quot;font-size: x-large; padding: 0; vertical-align: bottom; height: 1.1em;&quot; |&lt;font color=&quot;gold&quot;&gt;'''8 مضمون'''
|-
|style=&quot;vertical-align: top; border-top: 1px solid gray;&quot; |&lt;font color=&quot;gold&quot;&gt; مبارڪون، توهان [[وڪيپيڊيا:وڪيپيڊيا ايشيائي مهينو/2021|وڪيپيڊيا ايشيائي مهينو 2021]] ۾ سڀ کان وڌيڪ مضمون شامل ڪيا آهن. سنڌي وڪيپيڊيا توهان جي سچي ڪوششن لاءِ تمام گهڻي ٿورائتي آهي!
&lt;font color=&quot;Christmas Purple&quot;&gt;
|} [[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  15:36, 1 ڊسمبر 2021 (UTC)

:تمام ننڍڙي ڪوشش ڪئي آهي اوھان جون لک مهربانيون  [[واپرائيندڙ:مومن خان ڏاهري|مومن خان ڏاهري]] ([[واپرائيندڙ بحث:مومن خان ڏاهري|ڳالھ]]) 15:38, 1 ڊسمبر 2021 (UTC)

== Invitation to organize Feminism and Folklore 2022 ==

Dear {{PAGENAME}},

You are humbly invited to organize '''[[:m:Feminism and Folklore 2022|Feminism and Folklore 2022]]''' writing competion. This year Feminism and Folklore will focus on feminism, women biographies and gender-focused topics for the project in league with Wiki Loves Folklore gender gap focus with folk culture theme on Wikipedia.  

You can help us in enriching the folklore documentation on Wikipedia from your region by creating or improving articles based on folklore around the world, including, but not limited to folk festivals, folk dances, folk music, women and queer personalities in folklore, folk culture (folk artists, folk dancers, folk singers, folk musicians, folk game athletes, women in mythology, women warriors in folklore, witches and witch hunting, fairy tales and more. Users can contribute to new articles or translate from the list of suggested articles [[:m:Feminism and Folklore 2022/List of Articles|here]].

Organizers can sign up their local community using [[:m:Feminism and Folklore 2022/Project Page|Sign up page]] and create a local contest page as [[:en:Wikipedia:Feminism and Folklore 2022|one on English Wikipedia]]. You can also support us in translating the [[m:Feminism and Folklore 2022|project page]] and help us spread the word in your native language. 

Learn more about the contest and prizes from our project page. Feel free to contact us on our [[:m:Talk:Feminism and Folklore 2022|talk page]] or via Email if you need any assistance.

Looking forward for your immense coordination.

Thank you.

'''Feminism and Folklore Team''',

[[User:Tiven2240|Tiven2240]]

05:17, 11 جنوري 2022 (UTC)
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== Congrats for organizing Feminism and Folklore 2022 now whats next ? ==

Dear Organizers, 

Congratulations on successfully organizing [[:m:Feminism and Folklore 2022|Feminism and Folklore 2022]] on your local Wikipedia language. Here are few things that you need to look around during the contest.Make sure that all submissions follow the set of rules as mentioned below and are related to the theme of the project.

#The expanded or new article should have a minimum 3000 bytes or 300 words.
#The article should not be purely machine translated.
#The article should be expanded or created between 1 February and 31 March.
#The article should be within theme feminism or folklore.Articles will be accepted if it either belongs to Folklore or Feminism.
#No copyright violations and must have proper reference as per Wikipedia notability guidelines.

Please refer to the set of rules and guidelines [[:m:Feminism and Folklore 2022|from here]]. During the contest if you face any issue or have queries regarding the project please feel free to reach out on [[:m:Feminism and Folklore 2022/Contact Us|Contact Us]] page. Feminism and Folklore  team will be assisting you throughout the contest duration. We thank you for your numerous efforts which you have put in for making this project successful.

Best wishes

[[User:Rockpeterson|Rockpeterson]] 

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 05:52, 12 فيبروري 2022 (UTC)
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== Wikipedia Asian Month 2021 Postcard ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
Dear Participants,

Congratulations!

It's Wikipedia Asian Month's honor to have you all participated in Wikipedia Asian Month 2021, the seventh Wikipedia Asian Month. Your achievements were fabulous, and all the articles you created make the world can know more about Asia in different languages! Here we, the Wikipedia Asian Month International team, would like to say thank you for your contribution also cheer for you that you are eligible for the postcard of Wikipedia Asian Month 2021. Please kindly fill [https://docs.google.com/forms/d/e/1FAIpQLSck2FFBSatWmQYubvyCSWDEAvYzplfL_ZNDvr8j5hWU2bmNww/viewform the form], let the postcard can send to you asap!

:This form will be closed at March 15.

Cheers!

Thank you and best regards,

[[:m:Wikipedia_Asian_Month_2021/Team#International_Team|Wikipedia Asian Month International Team]], 2022.02
&lt;/div&gt;
&lt;/div&gt;
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== Feminism and Folklore 2022 ends soon ==

[[File:Feminism and Folklore 2022 logo.svg|right|frameless|250px]]
[[:m:Feminism and Folklore 2022|Feminism and Folklore 2022]] which is an international writing contest organized at Wikipedia ends soon that is on &lt;b&gt;31 March 2022 11:59 UTC&lt;/b&gt;. This is the last chance of the year to write about feminism, women biographies and gender-focused topics such as &lt;i&gt;folk festivals, folk dances, folk music, folk activities, folk games, folk cuisine, folk wear, fairy tales, folk plays, folk arts, folk religion, mythology, folk artists, folk dancers, folk singers, folk musicians, folk game athletes, women in mythology, women warriors in folklore, witches and witch hunting, fairy tales and more&lt;/i&gt;

Keep an eye on the project page for declaration of Winners. 

We look forward for your immense co-operation.

Thanks 
Wiki Loves Folklore international Team
[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 14:28, 26 مارچ 2022 (UTC)
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== Feminism and Folklore 2022 has ended, What's Next? ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;{{int:please-translate}}

[[File:Feminism and Folklore 2022 logo.svg|right|350px]]

Dear {{PAGENAME}},

'''[[m:Feminism and Folklore 2022|Feminism and Folklore 2022]]''' writing competition has ended. We thank you for organizing it on your local Wikipedia and help in document folk cultures and women in folklore in different regions of the world on Wikipedia. What's next?

# Please complete the jury on or before 25th April 2022.
# Email us on [mailto:wikilovesfolklore@gmail.com wikilovesfolklore@gmail.com] the Wiki usernames of top three users with most accepted articles in local contest.
# You can also put the names of the winners on your local project page.
# We will be contacting the winners in phased manner for distribution of prizes.

Feel free to contact us via mail or [[:m:Talk:Feminism and Folklore 2022|talkpage]] if you need any help, clarification or assistance.
[[File:Feminism and Folklore.webm|frameless|right|300px]]

Thanks and regards

'''International Team'''&lt;br /&gt;
'''Feminism and Folklore'''
&lt;/div&gt;

--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 16:19, 6 اپريل 2022 (UTC)
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== WikiConference India 2023: Program submissions and Scholarships form are now open ==

Dear Wikimedian, 

We are really glad to inform you that '''[[:m:WikiConference India 2023|WikiConference India 2023]]''' has been successfully funded and it will take place from 3 to 5 March 2023. The theme of the conference will be '''Strengthening the Bonds'''. 

We also have exciting updates about the Program and Scholarships. 

The applications for scholarships and program submissions are already open! You can find the form for scholarship '''[[:m:WikiConference India 2023/Scholarships|here]]''' and for program you can go '''[[:m:WikiConference India 2023/Program Submissions|here]]'''. 

For more information and regular updates please visit the Conference [[:m:WikiConference India 2023|Meta page]]. If you have something in mind you can write on [[:m:Talk:WikiConference India 2023|talk page]].

‘‘‘Note’’’: Scholarship form and the Program submissions will be open from '''11 November 2022, 00:00 IST''' and the last date to submit is '''27 November 2022, 23:59 IST'''. 

Regards 

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 11:25, 16 نومبر 2022 ( يو.ٽي.سي) 

(on behalf of the WCI Organizing Committee)
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== WikiConference India 2023: Open Community Call and Extension of program and scholarship submissions deadline ==

Dear Wikimedian,

Thank you for supporting Wiki Conference India 2023. We are humbled by the number of applications we have received and hope to learn more about the work that you all have been doing to take the movement forward. In order to offer flexibility, we have recently extended our deadline for the Program and Scholarships submission- you can find all the details on our [[:m:WikiConference India 2023|Meta Page]].

COT is working hard to ensure we bring together a conference that is truly meaningful and impactful for our movement and one that brings us all together. With an intent to be inclusive and transparent in our process, we are committed to organizing community sessions at regular intervals for sharing updates and to offer an opportunity to the community for engagement and review. Following the same, we are hosting the first Open Community Call on the 3rd of December, 2022. We wish to use this space to discuss the progress and answer any questions, concerns or clarifications, about the conference and the Program/Scholarships. 

Please add the following to your respective calendars and we look forward to seeing you on the call 

* '''WCI 2023 Open Community Call'''
* '''Date''': 3rd December 2022
* '''Time''': 1800-1900 (IST)
* '''Google Link'''': https://meet.google.com/cwa-bgwi-ryx

Furthermore, we are pleased to share the email id of the conference contact@wikiconferenceindia.org which is where you could share any thoughts, inputs, suggestions, or questions and someone from the COT will reach out to you. Alternatively, leave us a message on the Conference [[:m:Talk:WikiConference India 2023|talk page]]. Regards [[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 16:21, 2 ڊسمبر 2022 ( يو.ٽي.سي)

On Behalf of,
WCI 2023 Core organizing team.
&lt;!-- Message sent by User:Nitesh Gill@metawiki using the list at https://meta.wikimedia.org/w/index.php?title=Global_message_delivery/Targets/WCI_2023_active_users,_scholarships_and_program&amp;oldid=24083503 --&gt;
==وڪيپيڊيا ايشيائي مهينو ۲۰22 ۾ توهان لاءِ انعام==
سنڌي وڪيپيڊيا تي وڪيپيڊيا ايشيائي مھينو 2022 ۾ توھان جو ڀاڱيداري جي پٽاندڙ پھريون درجو آھي، توھان کي واڌايون هجن.[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  06:14, 20 ڊسمبر 2022 ( يو.ٽي.سي)

== Messages to Wikipedian Asian Month 2022 Organizers ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
Hello all Wikipedia Asian Month campaign organizors,

The last WAM campaign has ended yesterday. Thank you all so much for organizing and participating this year's Wikipedia Asian Month Campaign. Give yourself and all editors a big applaud!

While editors can take a break, the jury's work is just about to begin. Some WAM ended earlier, and has already finished the audit and review of all contributions. Just a reminder, this year, the rules has changed to whoever edit more than 3000 bytes with relaible sources can grant a barnstar (it doesn's has to be a newly created page). So make sure you include those editors, no matter with tool you are using for edit tracking. 

We suggest '''January 20th''' to be the deadline for all campaign to finalize their list, and report the username of [[Wikipedia_Asian_Month_2022/Ambassadors|&quot;Ambassador&quot;]] (who has the most edit at your campaign) and a list of all eligible editors at the WAM 2022 Ambassadors page, List of eligible editors(page link) column. 

Thank you! And wish you all a happy new year.

WAM International Team 2022
&lt;/div&gt;
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== Invitation to organize Feminism and Folklore 2023 ==

&lt;div style=&quot;border:8px maroon ridge;padding:6px;&gt;

[[File:Feminism and Folklore 2023 logo.svg|centre|550px|frameless]]
::&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;center&gt;''{{int:please-translate}}''&lt;/center&gt;

Dear {{PAGENAME}},

Christmas Greetings and a Happy New Year 2023,
 
You are humbly invited to organize the '''[[:m:Feminism and Folklore 2023|Feminism and Folklore 2023]]''' writing competition from February 1, 2023, to March 31, 2023. This year, Feminism and Folklore will focus on feminism, women's issues, and gender-focused topics for the project, with a [[:c:Commons:Wiki Loves Folklore 2023|Wiki Loves Folklore]] gender gap focus and a folk culture theme on Wikipedia.
 
You can help Wikipedia's coverage of folklore from your area by writing or improving articles about things like folk festivals, folk dances, folk music, women and queer folklore figures, folk game athletes, women in mythology, women warriors in folklore, witches and witch hunting, fairy tales, and more. Users can help create new articles, expand or translate from a [[:m:Feminism and Folklore 2023/List of Articles|list]] of suggested articles.
 
Organisers are requested to work on the following action items to sign up their communities for the project:
# Create a page for the contest on the local wiki.
# Set up a fountain tool or dashboard.
# Create the local list and mention the timeline and local and international prizes.
# Request local admins for site notice.
# Link the local page and the fountain/dashboard link on the [[:m:Feminism and Folklore 2023/Project Page|meta project page]].
 
This year we would be supporting the community's financial aid for Internet and childcare support. This would be provided for the local team including their jury and coordinator team. This support is opt-in and non mandatory. Kindly fill in [https://docs.google.com/forms/d/e/1FAIpQLSea81OO0lVgUBd551iIiENXht7BRCISYZlKyBQlemZu_j2OHQ/viewform this Google form] and mark a mail to [mailto:support@wikilovesfolklore.org support@wikilovesfolklore.org] with the subject line starting as [Stipend] Name or Username/Language. The last date to sign up for internet and childcare aid from our team is 20th of January 2023, We encourage the language coordinators to sign up their community on this link by the 25th of January 2023.
 
Learn more about the contest and prizes on our [[:m:Talk:Feminism and Folklore 2023|project page]]. Feel free to contact us on our [[:m:Talk:Feminism and Folklore 2023/Project Page|meta talk page]] or by email us if you need any assistance.
 
We look forward to your immense coordination.
 
Thank you and Best wishes,

[[:m:Feminism and Folklore 2023|Feminism and Folklore 2023 International Team]]

::::Stay connected [[File:B&amp;W Facebook icon.png|link=https://www.facebook.com/feminismandfolklore/|30x30px]]&amp;nbsp; [[File:B&amp;W Twitter icon.png|link=https://twitter.com/wikifolklore|30x30px]]

&lt;/div&gt;&lt;/div&gt;
--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 10:11, 24 ڊسمبر 2022 ( يو.ٽي.سي)
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== 2022 Wikipedia Asian Month Organizer Update ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
Dear all WAM organizers, 

Happy 2023! 

Thank you for updating the Ambassador list. We will '''start issuing the Barnstar''' to all eligible participants by late January. All ambassadors will received an additional special Barnstar. Please be sure to update '''[[:m:Wikipedia_Asian_Month_2022/Ambassadors|the list]]''' if you haven't done so. We also provide a '''[https://docs.google.com/document/d/1t1UEXwVkTsP5oP0sQmE74302M1SUDrlFW-kz2uTT5X0/edit?usp=sharing certificate template]''' for you to edit and print out to your participants.

Once again, thank you for organizing and participating the 2022WAM, we like to hear your comment. Much appreciate for filling, and spreading out this [https://docs.google.com/forms/d/e/1FAIpQLSd8Jo4ixbwKS1rC6KmfC1q6wW53nmoCQATbmsMatbZ4A1RCwA/viewform?usp=sf_link '''feedback survey'''].

Look forward to seeing you again in 2023 WAM!

best,

Wikipedia Asian Month International Team
&lt;/div&gt;
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== Wikipedia Asian Month 2022 Campaign Survey - We'd like to hear from you! ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
'''Dear WAM2022 organizors and participants,'''

Once again, the WAM international team would like to hear your feedback by filling out the survey below. 
=== [https://docs.google.com/forms/d/e/1FAIpQLSd8Jo4ixbwKS1rC6KmfC1q6wW53nmoCQATbmsMatbZ4A1RCwA/viewform?usp=sf_link Wikipedia Asian Month 2022 Survey] ===
We apologize for the permission setting that was blocking many of you from open the survey, this problem have been fixed. Please share this survey with your community. We hope to see you again with a better version in the 2023 campaign.

all the best,

The WAM International Team
&lt;/div&gt;
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== The Wikipedia Asian Month 2022 Barnstar ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;div style=&quot;border: 3px solid #32AFAF; background-color: #EEEEEE; margin:0 auto; padding:20px 20px; width:70%;{{border-radius|1em}} {{box-shadow|0.1em|0.1em|0.5em|rgba(0,0,0,0.75)}}&quot; class=&quot;plainlinks&quot;&gt;[[File:2022 Wikipedia Asian Month Barnstar.png|left|180px]]
{{Center|{{resize|150%|'''''The Wikipedia Asian Month 2022 Barnstar'''''}}}}
&lt;div style=&quot;color: #333333; margin-left:220px; font-size:110%; &quot;&gt;
Dear {{ROOTPAGENAME}} :
:Thanks for participating Wikipedia Asian Month 2022. We are grateful of your dedication to Wikimedia movement and hope you join us next year!
:Wish you all the best!
&lt;/div&gt;
&lt;div style=&quot;color: #333333; text-align:right; font-size:120%; &quot;&gt;Wikipedia Asian Month Team&lt;/div&gt;
&lt;/div&gt;
{{clear}}
&lt;/div&gt;
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== Invite to Join Wikipedia Asian Month 2023 ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
''You are receiving this message because you participated in the [[:m:Wikipedia Asian Month 2022|Wikipedia Asian Month 2022]] as an organizer or editor.''
[[File:Wikipedia Asian Month Logo.svg|thumb|Join the Wikipedia Asian Month 2023 ]]
&lt;big&gt;Dear all,&lt;/big&gt;

&lt;big&gt;The '''[[:m:Wikipedia Asian Month Home|Wikipedia Asian Month 2023]]'''[1] is coming !&lt;/big&gt; &lt;big&gt;The campaign start within a flexible 30 days from November to December. Following with the changes of the rules made by last year, the wish to have more people get to know Asia and Asian related topic is the same!  &lt;/big&gt;'''&lt;big&gt;Click [[:m:Wikipedia Asian Month 2023/Join an Event|&quot;Here&quot;]] to Organize/Join a WAM Event.&lt;/big&gt;'''


'''1. Propose &quot;Focus Theme&quot; related to Asia !'''

If you are based somewhere in Asia, or have specific passion on an Asian topic, please propose your &quot;Focus Theme&quot; by October 25th. The WAM international team will select 5 themes. Please propose your focus theme through [https://docs.google.com/forms/d/e/1FAIpQLSfPLz8kvSP_0LlI4vGRHAP2ydJPnLY__1hb9-p8AsRcS2R2NQ/viewform?usp=sf_link this link][2].

'''2. Enhancing existing articles can also count as part of campaign contribution.'''

Any edits, including creating new articles or adding new content to existing articles, over 3000 bytes in total would be able to get a reward. Last year, due to this change of rules, the Programs &amp; Events Dashboard was suggested. However, according to community survey of 2022, Fountain Tool is still the best platform for tracking edit and points. You don’t need to create any Dashboard. For the tracking of editing existing article, the international team is currently designing a form. Will soon publish to the main page of WAM 2023.

'''3. More flexible campaign time'''

The contribution duration would remain 30days, but we extended the overall campaign timeline to 2 months. All organizers can decide when to start their WAM as long as the whole duration is within November 1st to December 31th. It means that you can participate in WAM based on the needs of your local community.

'''Timetable'''

* October 1st, 2023 : Publish International Campaign Page of the Year
* October 5th to 25th, 2023 : Call for focus themes of WAM 2023.
* Before 29 October, 2023: Complete '''[[:m:Wikipedia Asian Month 2023/Join an Event|Registration]]''' [3] of Each language Wikipedia.
* November 1st, UTC 00:00 to December 31th, UTC 00:00, 2023: Running the Campaign. (Find your local campaign for the actual event date.)
* January 1st to March 15th, 2024: Auditing of each language Wikipedia.
* March 30th, 2024: Deadline of reporting statistics and eligible editors to the International Team
* April 1st to May 15th, 2024: The international team distributes Barnstars and Certificates to eligible editors of each event.

For your information, the main page of Wikipedia Asian Month is currently undertaking a reconstruction for archiving purpose. For the 2023 event please bookmarked this page. We hope you will enjoy Wikipedia Asian Month! If you have any inquiry, feel free to contact us by info@asianmonth.wiki [4].
&lt;big&gt;
We look forward to your participation.

Cheers!!!

WAM 2023 International Team&lt;/big&gt;

[1] https://meta.wikimedia.org/wiki/Wikipedia_Asian_Month_2023

[2] https://docs.google.com/forms/d/e/1FAIpQLSfPLz8kvSP_0LlI4vGRHAP2ydJPnLY__1hb9-p8AsRcS2R2NQ/viewform?usp=sf_link

[3] https://meta.wikimedia.org/wiki/Wikipedia_Asian_Month_2023/Join_an_Event

[4] info@asianmonth.wiki
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== Invitation to Organize Feminism and Folklore 2024 Writing Competition ==

&lt;div style=&quot;border:8px maroon ridge;padding:6px;&gt;

[[File:Feminism and Folklore 2024 logo.svg|centre|550px|frameless]]
::&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;center&gt;''{{int:please-translate}}''&lt;/center&gt;

Dear {{PAGENAME}},

Hope you are doing well, Wishing you a Happy New Year!.

We extend a heartfelt invitation to you to organize the '''[[:m:Feminism and Folklore 2024|Feminism and Folklore 2024]]''' writing competition, which is scheduled to take place from February 1, 2024, to March 31, 2024. This year's edition of Feminism and Folklore will concentrate on feminism, women's issues, and gender-focused topics, aligning with a Wiki Loves Folklore gender gap focus and featuring a folk culture theme on Wikipedia.

This year we have created two new Tools for the Feminism and Folklore project. The tool is called '''Campwiz'''. This tool is created by the international Tech team of Wiki Loves Folkore especially crafted for Feminism and Folklore project. The tool works as same as fountain or dashboard but has extra abilities required for jury and submission of articles.   

To create a new campaign on Campwiz, organizers to follow these steps:

# Go to the tool link: &lt;nowiki&gt;https://tools.wikilovesfolklore.org/&lt;/nowiki&gt;
# Select your wiki on which you want to organize the campaign (enter the name or short code, such as &quot;{{CONTENTLANG}}&quot; for {{#language:{{PAGELANGUAGE}}}} {{SITENAME}}).
# Give your campaign a name example &quot;Feminism and Folklore 2024 on {{#language:{{PAGELANGUAGE}}}} {{SITENAME}})&quot;.
# Select the start and end dates (note: keep your start date as Feb 1 and end date as March 31).
# Provide a description for your campaign (you can briefly describe the campaign in this section).
# Make sure to keep the checkboxes ticked for &quot;Allow users to submit articles that were not created but expanded.&quot; if you want to use the campaign for expanded articles also. 
# Keep minimum added bytes as 4000 and minimum added words as 400 and click next.
# In the jury section, keep the checkboxes ticked for &quot;Allow jury members to participate in the campaign&quot; and &quot;Prevent jury members from seeing each other's votes.&quot; As per your preference.
# Under the jury search box, type the username of your jury and click on the &quot;+&quot; button to add; you can add multiple jury members.
# Click next to review and then click on save.

With this we have also created a '''Missing article tool'''. This tool identifies articles in the English Wikipedia that are absent from your native language Wikipedia. You can customize your selection criteria, and our tool will provide you with a table displaying the missing articles along with suggested titles. You also have the option to download the list in both CSV and wikitable formats.

Both tools, the Missing Article Tool and the Campwiz Tool, are now available for public use during the Feminism and Folklore campaign. You can find more information about these tools here: &lt;nowiki&gt;https://tools.wikilovesfolklore.org/&lt;/nowiki&gt;

There are also some changes in the rules and criteria's. Please go through the rules below.

# '''Minimum Length:''' The expanded or new article should have a minimum of '''''4000 bytes or 400 words''''', ensuring sufficient depth and coverage of the chosen topic. The local organizers are free to choose the minimum length criteria as per needs of their local Wikipedia and must be clearly mention on local project page.
# '''Language Quality:''' Articles should not be poorly machine-translated, ensuring that language quality and readability are maintained at a high standard.
# '''Timeline of Creation or Expansion:''' The article should be created or expanded between 1 February and 31 March, aligning with the specified contest timeline.
# '''Theme Relevance''': Articles should directly address the theme of feminism and folklore, exploring connections between gender, cultural traditions, and intangible heritage.
# '''No Orphaned Articles:''' Articles must not be orphaned, meaning they should be linked from at least one other article to ensure visibility within the Wikipedia ecosystem.
# '''No Copyright violations:''' There should be no copyright violations, and articles should adhere to local Wikipedia policies on notability, ensuring that the content meets the standards for notability.
# '''Adequate references and Citations:''' Each article should include proper references and citations following local Wikipedia policies, ensuring the reliability and credibility of the information presented.

Learn more about the contest details and prizes on our project page [[:m:Feminism and Folklore 2024|here]]. Should you require any assistance, please feel free to contact us on our meta talk page or via email.

We eagerly anticipate your enthusiastic coordination and participation in Feminism and Folklore 2024.

Thank you and Best wishes,

'''Feminism and Folklore 2024 International Team'''

--[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 06:51, 18 جنوري 2024 ( يو.ٽي.سي)
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== Organising Feminism and Folklore ==

[[File:Feminism and Folklore 2024 logo.svg | 350px | right]]

Hello Community Organizers,

Thank you for organising Feminism and Folklore writing competition on your wiki. We congratulate you in joining and celebrating our cultural heritage and promoting gender equality on Wikipedia.

To encourage boost for the contributions of the participants, we're offering prizes for Feminism and Folklore local prizes. Each Wikipedia will have three local winners:

*First Prize: $15 USD
*Second Prize: $10 USD
*Best Jury Article: $5 USD

All this will be in '''gift voucher format only'''. Kindly inform your local community regarding these prizes and post them on the local project page 

The Best Jury Article will be chosen by the jury based on how unique the article is aligned with the theme. The jury will review all submissions and decide the winner together, making sure it's fair. These articles will also be featured on our social media handles. 

We're also providing internet and childcare support to the first 50 organizers and Jury members for who request for it. Remember, only 50 organizers will get this support, and it's given on a first-come, first-served basis. The registration form will close after 50 registrations, and the deadline is March 15, 2024. This support is optional and not compulsory, so if you're interested, fill out the form [https://docs.google.com/forms/d/e/1FAIpQLSdnytyact-HR6DvsWwnrVeWuzMfuNH1dSjpF24m6od-f3LzZQ/viewform here]. 

Each organizer/jury who gets support will receive $30 USD in gift voucher format, even if they're involved in more than one wiki. No dual support will be provided if you have signed up in more than one language. This support is meant to appreciate your volunteer support for the contest.  

We also invite all organizers and jury members to join us for office hours on '''Saturday, March 2, 2024'''. This session will help you understand the jury process for both contests and give you a chance to ask questions. More details are on  [https://meta.wikimedia.org/wiki/Wiki_Loves_Folklore_2024_Office_Hour_2  meta page].

Let's celebrate our different cultures and work towards gender equality on Wikipedia!

Best regards,

Rockpeterson

[[واپرائيندڙ:MediaWiki message delivery|MediaWiki message delivery]] ([[واپرائيندڙ بحث:MediaWiki message delivery|ڳالھ]]) 05:56, 29 فيبروري 2024 ( يو.ٽي.سي)
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== New Bot Request for CampWiz ==

* Operator: [[واپرائيندڙ:Nokib Sarkar|Nokib Sarkar]] ([[واپرائيندڙ بحث:Nokib Sarkar|ڳالھ]])
* Automatic or Manually Assisted : automatic, periodic
* Programming Language(s) : Python
* Function Summary : Notify submitter about evaluations, notify (subscribed) judges about new submission, notify (subscribed) users about the statistics of ongoing campaigns on CampWiz tool.
* Already has a bot flag (Y/N) : Not here, but in mrwiki, knwiki, bclwiki
* Function Details : This bot is a part of the tool [https://tools.wikilovesfolklore.org/campwiz CampWiz] which assists organizers of various edit-a-thon to host, manage campaign, evaluate submissions, publish results (As of now, about 40 campaigns were hosted and 4500+ articles were submitted through this tool). One of its sibling [https://tools.wikilovesfolklore.org/fnf/ tool] helps organizers to generate a list of articles which are not present on their wiki based on topic (As of now, 233636+articles in 150+ lists were harvested). One of our main targets was to reduce the security issue and liability along with privacy issue. As such, this tool uses a single bot account to interact with mediawiki which eliminates the need of storing the user's access token on the server. As of now, the bot would perform the following tasks. ''In order to prevent spamming, all the edits on user talk pages would be done by batch hourly, rather than immediately.''
# '''trackingTemplate''': This bot would add a template (configured by the campaign organizers) on the talk page of an article if it does not already exist, whenever that article is submitted into a campaign.
# '''notifyEvaluation''': This bot would add a message on submitter's talk page if any of his submissions get any evaluation by the judge (including any note that judge left).
# '''notifyNewSubmission''' (opt-in only): This bot would add a message containing new submission that were added on the talk page of the user who volunterily consented to have updates.
# &lt;s&gt;'''notifyStatistics''' (opt-in only): This bot would periodically give statistics update about the campaign the user opted-in.&lt;/s&gt; (For future reference)
 
To demonstrate the functionalities, please look at the [[:mr:Special:Contributions/CampWiz Bot|edits]] on mrwiki. All the templates that the bot uses should be localized too. These are: {{Special:PrefixIndex/User:CampWiz Bot/Templates/}}&amp;#32؛[[واپرائيندڙ:Nokib Sarkar|Nokib Sarkar]] ([[واپرائيندڙ بحث:Nokib Sarkar|ڳالھ]]) 05:19, 15 اپريل 2024 ( يو.ٽي.سي)

== &lt;span lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;Reminder to vote now to select members of the first U4C&lt;/span&gt; ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
&lt;section begin=&quot;announcement-content&quot; /&gt;
:''[[m:Special:MyLanguage/Universal Code of Conduct/Coordinating Committee/Election/2024/Announcement – vote reminder|You can find this message translated into additional languages on Meta-wiki.]] [https://meta.wikimedia.org/w/index.php?title=Special:Translate&amp;group=page-{{urlencode:Universal Code of Conduct/Coordinating Committee/Election/2024/Announcement – vote reminder}}&amp;language=&amp;action=page&amp;filter= {{int:please-translate}}]''

Dear Wikimedian,

You are receiving this message because you previously participated in the UCoC process.

This is a reminder that the voting period for the Universal Code of Conduct Coordinating Committee (U4C) ends on May 9, 2024. Read the information on the [[Universal Code of Conduct/Coordinating Committee/Election/2024|voting page on Meta-wiki]] to learn more about voting and voter eligibility.

The Universal Code of Conduct Coordinating Committee (U4C) is a global group dedicated to providing an equitable and consistent implementation of the UCoC. Community members were invited to submit their applications for the U4C. For more information and the responsibilities of the U4C, please [[Universal Code of Conduct/Coordinating Committee/Charter|review the U4C Charter]].

Please share this message with members of your community so they can participate as well.

On behalf of the UCoC project team,&lt;section end=&quot;announcement-content&quot; /&gt;
&lt;/div&gt;

[[m:User:RamzyM (WMF)|RamzyM (WMF)]] 22:54, 2 مَئي 2024 ( يو.ٽي.سي)
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== Congratulations to the Feminism and Folklore Prize Winner! ==

Dear Winner,

We are thrilled to announce that you have been selected as one of the prize winners in the 2024 '''[[metawiki:Feminism and Folklore 2024|Feminism and Folklore]]''' Writing Contest! Your contributions have significantly enriched Wikipedia with articles that document the vibrant tapestry of folk cultures and highlight the crucial roles of women within these traditions.

As a token of our appreciation, you will receive a gift coupon. To facilitate the delivery of your prize and gather valuable feedback on your experience, please fill out [https://docs.google.com/forms/d/e/1FAIpQLSc9Rkv1803Q6DnAc1SLxyYy95KN22GNrGXeA7kNFT-u62MGyg/viewform?usp=sf_link the Winners Google Form]. In the form, kindly provide your details for receiving the gift coupon and share your thoughts about the project.

Your dedication and hard work have not only helped bridge the gender gap on Wikipedia but also ensured that the cultural narratives of underrepresented communities are preserved for future generations. We look forward to your continued participation and contributions in the future.

Congratulations once again, and thank you for being a vital part of this global initiative!

Warm regards,

'''The Feminism and Folklore Team'''&amp;#32؛[[واپرائيندڙ:Tiven2240|Tiven2240]] ([[واپرائيندڙ بحث:Tiven2240|ڳالھ]]) 14:06, 23 جُونِ 2024 ( يو.ٽي.سي)

== Join the Wikipedia Asian Month Campaign 2024 ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
Dear 2022 &amp; 2023 WAM Organizers,

Greetings from Wikipedia Asian Month User Group!

The [[m:Wikipedia_Asian_Month_2024|Wikipedia Asian Month Campaign 2024]] is just around the corner. We invite you to register your language for the event on the &quot;[[m:Wikipedia_Asian_Month_2024/Join_an_Event|Join an event]]&quot; page and once again become an organizer for your language's Wikipedia. Additionally, this year we have selected [[m:Wikipedia_Asian_Month_User_Group/Ambassadors|ambassadors]] for various regions in Asia. If you encounter any issues and need support, feel free to reach out to the ambassador responsible for your area or contact me for further communication. We look forward to seeing you again this year. Thank you! 
[[File:Wikipedia Asian Month Logo.svg|thumb|100px|right]]

[[m:User:Betty2407|Betty2407]] ([[m:User talk:Betty2407|talk]]) 11:00, 20 October 2024 (UTC) on behalf of [[m:Wikipedia_Asian_Month_2024/Team|Wikipedia Asian Month 2024 Team]]


&lt;small&gt;You received this message because you was an organizer in the previous campaigns.
- [[m:User:Betty2407/WAMMassMessagelist|Unsubscribe]]&lt;/small&gt;
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وڪيپيڊيا ايشيائي مھينو ۲۰۲۴ جي چٽاڀيٽيءَ ۾ سئو ليک لکڻ 
 جي ڪري توھان جو ان مقابلو ۾ پھريون درجو ڏنو ويو آھي. توھان کي لک لک واڌايون هجن.

== Invitation to Participate in the Wikimedia SAARC Conference Community Engagement Survey ==

Dear Community Members,

I hope this message finds you well. Please excuse the use of English; we encourage translations into your local languages to ensure inclusivity.

We are conducting a Community Engagement Survey to assess the sentiments, needs, and interests of South Asian Wikimedia communities in organizing the inaugural Wikimedia SAARC Regional Conference, proposed to be held in Kathmandu, Nepal.

This initiative aims to bring together participants from eight nations to collaborate towards shared goals. Your insights will play a vital role in shaping the event's focus, identifying priorities, and guiding the strategic planning for this landmark conference.

Survey Link: https://forms.gle/en8qSuCvaSxQVD7K6

We kindly request you to dedicate a few moments to complete the survey. Your feedback will significantly contribute to ensuring this conference addresses the community's needs and aspirations.

Deadline to Submit the Survey: 20 January 2025

Your participation is crucial in shaping the future of the Wikimedia SAARC community and fostering regional collaboration. Thank you for your time and valuable input.

Warm regards,&lt;br&gt;
[[:m:User:Biplab Anand|Biplab Anand]]
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== وڪيپيڊيا ايشيائي مهينو 2024 ۾ شريڪ ٿي سئو ليک لکڻ تي واڌايون هجن ==

{| style=&quot;border: 3px solid {{{border|gold}}}; background-color: #000000;&quot;
|rowspan=&quot;2&quot; valign=&quot;top&quot; | [[Image:Bästa nyskrivna.svg|110px]]
|rowspan=&quot;2&quot; |
|style=&quot;font-size: x-large; padding: 0; vertical-align: bottom; height: 1.1em;&quot; |&lt;font color=&quot;gold&quot;&gt;'''100 مضمون'''
|-
|style=&quot;vertical-align: top; border-top: 1px solid gray;&quot; |&lt;font color=&quot;gold&quot;&gt; مبارڪون، توهان [[وڪيپيڊيا:وڪيپيڊيا ايشيائي مهينو/2024|وڪيپيڊيا ايشيائي مهينو 2024]] ۾ سڀ کان وڌيڪ مضمون شامل ڪيا آهن. سنڌي وڪيپيڊيا سٿ پاران توهانکي سچي ڪوششن لاءِ جس هجي!&amp;#32؛[[يوزر: JogiAsad|&lt;span style=&quot;color:Maroon;font:italic bold 1em Candara;text-shadow:#AAF 0.2em 0.2em 0.1em;&quot;&gt;جوڳي اسد راڄپر &lt;/span&gt;]]&amp;nbsp;[[User talk:JogiAsad|&lt;sup style=&quot;font-family:Candara; color:Skyblue;&quot;&gt;ڳالھ&lt;/sup&gt;]]  02:39, 30 جنوري 2025 ( يو.ٽي.سي)

== Wikipedia Asian Month 2024 Golden Barnstar ==

&lt;div style=&quot;border: 5px solid #FFD700; background-color: #FAFAD2; margin: 0 auto; padding: 30px; width: 60%; box-shadow: 0 0 15px rgba(0, 0, 0, 0.2); font-family: 'Segoe UI', Tahoma, Geneva, Verdana, sans-serif; border-radius: 25px; display: flex; flex-direction: column; height: auto;&quot;&gt;&lt;!-- Title Section: Golden Award and Wikipedia Asian Month (placed at top) --&gt;&lt;div style=&quot;font-size: 150%; font-weight: bold; text-shadow: 1px 1px 10px rgba(0, 0, 0, 0.4); margin-bottom: 1px; text-align: center;&quot;&gt;Golden Award 
Wikipedia Asian Month 2024
&lt;/div&gt;&lt;!-- Image and Message Section: Image on the right, Message on the left --&gt;&lt;div style=&quot;display: flex; justify-content: space-between; align-items: center; gap: 10px;&quot;&gt;&lt;!-- Reduced the gap between image and text --&gt;        &lt;!-- Congratulations Message (on the left side of the box) --&gt;&lt;div style=&quot;font-size: 120%; color: #333333; text-align: left; line-height: 1.6; max-width: 60%;&quot;&gt; {{ROOTPAGENAME}}

Thank you for joining us in celebrating the 10th year of Wikipedia Asian Month! We truly appreciate your contributions, and we look forward to seeing more articles about Asia written in different languages. We also hope you continue to participate in Asian Month each year, helping to promote and share knowledge about Asia. 

,Sincerely 

Wikipedia Asian Month User Group
&lt;/div&gt;&lt;!-- Image Section (on the right side) --&gt;&lt;div style=&quot;max-width: 180px;&quot;&gt;[[فائل:2024_Wikipedia_Asian_Month_Special_Barnstar.png|239x239 عڪسلون|2024 Wikipedia Asian Month Special Barnstar]]&lt;/div&gt;&lt;/div&gt;&lt;/div&gt;&lt;nowiki&gt;~~~~ on behalf of &lt;/nowiki&gt;[[metawiki:Wikipedia_Asian_Month_2024/Team|Wikipedia Asian Month 2024 Team]]&amp;#32؛[[واپرائيندڙ:Betty2407|Betty2407]] ([[واپرائيندڙ بحث:Betty2407|ڳالھ]]) 13:21, 13 مارچ 2025 ( يو.ٽي.سي)

== Follow-Up: Support for Feminism and Folklore 2025 Contributions ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
&lt;div style=&quot;border:8px maroon ridge;padding:6px;&quot;&gt;
[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
{{center|''{{int:please-translate}}''}}
Dear {{PAGENAME}},

I hope this message finds you well.

We noticed that your community has signed up for the [[meta:Feminism and Folklore 2025|Feminism and Folklore Writing Contest]], but there have been only a few contributions submitted via the [https://tools.wikilovesfolklore.org/campwiz/ Campwiz tool] so far. We completely understand that challenges may arise, and we’d love to support you and your participants in streamlining the submission process.

To assist your community, here’s a step-by-step guide to adding articles to the campaign. Feel free to share these instructions with your participants:

=== How to Submit Articles via Campwiz ===
'''Tool link:''' https://tools.wikilovesfolklore.org/campwiz/

# Access the Tool
#* Visit Campwiz and log in with your Wikimedia account (same as your Wikipedia credentials).
# Select the Campaign
#* Scroll through the list of campaigns and click on your campaign. 
# Add Your Article
#* Click on &quot;'''+ SUBMIT NEW ARTICLE'''&quot; button.
#* Enter the exact title of your article in the “Tiltle” field.
#* Click on &quot;'''CHECK'''&quot; button. 
#* If you have more articles to submit, click on the  '''&quot;SUBMIT ANOTHER&quot;''' button. 
# Check your submissions. 
#* To check if your submissions went through please click on the '''&quot;DETAILS&quot;''' button
#* Click on the '''SUBMISSIONS''' Button to see the list of your submissions. 

=== Need Help? ===
* Technical issues? 
Ensure article titles are spelled correctly and meet the campaign’s theme (feminism, folklore, or gender-related topics).
* Eligibility questions?
New articles must follow Wikipedia’s notability guidelines.
* Still stuck? 
Send an email to '''support@wikilovesfolklore.org'''! You can also reach out on the campaign’s Talk page.

Your commitment to amplifying untold gendered narratives in folklore is invaluable, and we’re excited to see your community’s contributions come to life. Let’s work together to make this campaign a success!

Looking forward to your response,

Best regards,&lt;br&gt;
Stella&lt;br&gt;
Feminism and Folklore Organizer

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 07:29, 17 March 2025 (UTC)
&lt;/div&gt;
&lt;/div&gt;
&lt;/div&gt;
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== Feminism and Folklore 2025 Jury Evaluation Guidelines &amp; Results Submission ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
&lt;div style=&quot;border:8px maroon ridge;padding:6px;&quot;&gt;
[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot; class=&quot;mw-content-ltr&quot;&gt;
{{center|''{{int:please-translate}}''}}

Dear {{PAGENAME}},

Thank you once again for your commitment and dedication to the [[meta:Feminism and Folklore 2025|Feminism and Folklore 2025]] campaign!

As we near the conclusion of this year’s contest, please follow the official jury guidelines when evaluating submissions:

===Jury Guidelines:===
* Articles must be created or expanded between 1st February and 31st March 2025.
* Minimum article size: 3000 bytes and at least 300 words.
* No poor or machine-translated content.
* Articles must align with the Feminism and Folklore themes (feminism, gender, culture, folklore).
* Articles should not be orphaned – they must be linked to at least one other article.
* Submissions must not violate copyright rules and should follow local notability guidelines.
* All articles must include proper references according to your local Wikipedia’s citation policies.
* Once your local jury process is complete, kindly submit only the top 3 winners on the official results page:

===Submission Link:===
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025/Results

Please include the following for each winner:
* Username
* Link to the local user talkpage
* Their ranking (1st, 2nd, or 3rd)

For more information, you can also refer to the main contest page:
https://meta.wikimedia.org/wiki/Feminism_and_Folklore_2025

If you need help or have any questions, feel free to reach out.

Warm regards, &lt;br&gt;
Stella Sessy Agbley&lt;br&gt;
Coordinator, Feminism and Folklore

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 10:48, 10 April 2025 (UTC)
&lt;/div&gt;
&lt;/div&gt;
&lt;/div&gt;
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== Invitation: Gendering the Archive - Building Inclusive Folklore Repositories (April 30th) ==

&lt;div lang=&quot;en&quot; dir=&quot;ltr&quot;&gt;
&lt;div style=&quot;border:8px maroon ridge;padding:6px;&quot;&gt;
[[File:Feminism and Folklore 2025 logo.svg|center|550px|frameless]]

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{{center|''{{int:please-translate}}''}}
Dear {{PAGENAME}},

You are invited to a hands-on session focused on [[meta:Gendering the Archive: Building Inclusive Repositories for Folklore Documentation | Gendering the Archive: Building Inclusive Repositories for Folklore Documentation]]. This online workshop will guide participants on how to create, edit, and expand gender-inclusive folklore articles and multimedia archives on Wikipedia and Wikidata. The session will be led by Rebecca Jeannette Nyinawumuntu.

=== Objectives ===
* '''Design Inclusive Repositories:''' Learn best practices for structuring folklore archives that foreground gender perspectives.
* '''Hands-On Editing:''' Practice creating and improving articles and items on Wikipedia and Wikidata with a gender-inclusive lens.
* '''Collaborative Mapping:''' Work in small groups to plan new entries and multimedia uploads that document underrepresented voices.
* '''Advocacy &amp; Outreach:''' Discuss strategies to promote and sustain these repositories within your local and online communities.

=== Details ===
* '''Date:''' 30th April 2025
* '''Day:''' Wednesday
* '''Time:''' 16:00 UTC ([https://zonestamp.toolforge.org/1746028800 Check your local time zone])
* '''Venue:''' Online (Zoom)
* '''Speaker:''' Rebecca Jeannette Nyinawumuntu (Co-founder, Wikimedia Rwanda &amp; Community Engagement Director)

=== How to Join ===
* '''Zoom Link:''' [https://us06web.zoom.us/j/89158738825?pwd=ezEgXbAqwq9KEr499DvJxSzZyXSVQX Join here]
* '''Meeting ID:''' 891 5873 8825
* '''Passcode:''' FNF@2025
* '''Add to Calendar:''' [https://zoom.us/meeting/tZ0scuGvrTMiGNH4I3T7EEQmhuFJkuCHL7Ci/ics?meetingMasterEventId=Xv247OBKRMWeJJ9LSbX2hA Add to your calendar] ''''

=== Agenda ===
# Welcome &amp; Introductions: Opening remarks and participant roll-call.
# Presentation: Overview of gender-inclusive principles and examples of folklore archives.
# Hands-On Workshop: Step-by-step editing on Wikipedia and Wikidata—create or expand entries.
# Group Brainstorm: Plan future repository items in breakout groups.
# Q&amp;A &amp; Discussion: Share challenges, solutions, and next steps.
# Closing Remarks: Summarise key takeaways and outline follow-up actions.

We look forward to seeing you there!

Best regards,&lt;br&gt;
Stella&lt;br&gt;
Feminism and Folklore Organiser

-[[User:MediaWiki message delivery|MediaWiki message delivery]] ([[User talk:MediaWiki message delivery|&lt;span class=&quot;signature-talk&quot;&gt;{{int:Talkpagelinktext}}&lt;/span&gt;]]) 10:28, 24 April 2025 (UTC)
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== Feminism and Folklore 2025 - Local prize winners ==

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Dear Wikimedian,

Congratulations on your outstanding achievement in winning a local prize in the '''Feminism and Folklore 2025''' writing competition! We truly appreciate your dedication and the valuable contribution you’ve made in documenting local folk culture and highlighting women’s representation on your local Wikipedia.

To claim your prize, please complete the [https://docs.google.com/forms/d/e/1FAIpQLSdONlpmv1iTrvXnXbHPlfFzUcuF71obJKtPGkycgjGObQ4ShA/viewform?usp=dialog prize form] by July 5th, 2025. Kindly note that after this date, the form will be closed and submissions will no longer be accepted.

Please also note that all prizes will be awarded in the form of [https://www.tremendous.com/ Tremendous Vouchers] only.

If you have any questions or need assistance, feel free to contact us via your talk page or email. We're happy to help.

Warm regards,

[[:m:Feminism and Folklore 2025|FNF 2025 International Team]]

::::Stay connected [[File:B&amp;W Facebook icon.png|link=https://www.facebook.com/feminismandfolklore/|30x30px]]&amp;nbsp; [[File:B&amp;W Twitter icon.png|link=https://twitter.com/wikifolklore|30x30px]]
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    <title>ڊي اين اي</title>
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      <comment>/* خاصيتون */</comment>
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      <text bytes="31209" sha1="4wdxzv18jv8regt171faadc36k17kju" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==

=== Non-canonical bases ===

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

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'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt; اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

مٿين بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي. ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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{{Authority control}}

[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="29591" sha1="ovjbvupur01q2mrwlh0gfz6k8s4cs6h" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==

=== Non-canonical bases ===

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

{{TOC limit|3}}
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |label=DNA
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* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="31220" sha1="05o9rldsvd5ly9hxekw2y04zcqjbylt" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt; اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

مٿين بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي. ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;

===موروثي بنيادي ايڪا===
Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

{{TOC limit|3}}
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="31228" sha1="ludzvcbzp2paynfvnfs0snlfd5m4ckw" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt; اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

مٿين بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي. ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;

=== ٿيل موروثي بنيادي ايڪا===
Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

{{TOC limit|3}}
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |lcheading= DNA
 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="31266" sha1="ckb3jnsqf8aewh89o3vuzbcifa60ke0" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt; اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

مٿين بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي. ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;

===موروثي بنيادي ايڪا===
===تبديل ٿيل بنيادي ايڪا===
Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

{{TOC limit|3}}
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="33436" sha1="rm21q88tte8ld8bmxu0rjqwdfgy0vad" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt; اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

مٿين بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي. ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;

===موروثي بنيادي ايڪا===
===تبديل ٿيل بنيادي ايڪا===
تبديل ٿيل بنياد ڊي اين اي ۾ ٿين ٿا. انهن مان پهريون سڃاڻپ ٿيل 5-ميٿائل سائٽوسين هو. جيڪو 1925 ۾ مائيڪوبيڪٽيريم ٽيوبرڪلوسس جي جينوم ۾ مليو هو. بيڪٽيريا وائرس (بيڪٽيريوفيجز) ۾ انهن غير ڪينونيڪل بنيادن جي موجودگي جو سبب بيڪٽيريا ۾ موجود پابندي اينزائمز کان بچڻ آهي. هي اينزائم سسٽم گهٽ ۾ گهٽ جزوي طور تي هڪ ماليڪيولر مدافعتي نظام جي طور تي ڪم ڪري ٿو جيڪو بيڪٽيريا کي وائرس جي انفيڪشن کان بچائيندو آهي. بيسز سائيٽوسائن ۽ ايڊينائن جي تبديليون. وڌيڪ عام ۽ تبديل ٿيل ڊي اين اي بيس. اهو ٻوٽن ۽ جانورن ۾ جين جي اظهار جي ايپي جينيٽڪ ڪنٽرول ۾ اهم ڪردار ادا ڪري ٿو. * ڊي اين اي ۾ ڪيترائي غير ڪينونيڪل بنيادن جي سڃاڻپ آهي. انهن مان گھڻا ڪينونيڪل بنيادن ۽ يوراسل جي تبديليون آهن. * ترميم ٿيل ايڊينائن ** ** N6- ڪارباموئل -ميٿائل ايڊينائن ** ** N6-ميٿائيڊينائن * ترميم ٿيل گوانائن ** 7-ڊيزا گوانائن ** 7-ميٿائل گوانائن * ترميم ٿيل سائيٽوسائن ** N4- ميٿائل سائيٽوسائن ** 5- ڪاربوڪسيل سائيٽوسائن ** 5-فارميل سائيٽوسائن ** 5-گلائڪوسل هائيڊروڪسي ميٿائل سائيٽوسائن ** 5-هائيڊروڪسي سائيٽوسائن ** 5-ميٿائل سائيٽوسائن * ترميم ٿيل ٿائيمائيڊائن ** α-گلوٽا ميٿيمي ڊائن ** ** α-پوٽرس سينائل ٿائيمائن * يورڪل ۽ تبديليون ** بيس جي يورڪل ** 5-ڊائي هائيڊروڪسي پينٽا يورڪل ** 5-هائيڊروڪسي ميٿائل ڊي آڪسي يورڪل * ٻيا ** ڊي آڪسي آرڪيو سائن ** 2,6- ڊي امينو پيورين (2-امينو ايڊينائن)
Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

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'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |lcheading= DNA
 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;
===موروثي بنيادي ايڪا===
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt;

موروثي بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي.
 
اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

===تبديل ٿيل بنيادي ايڪا===
ڊي اين اي ۾ تبديل ٿيل بنيادي ايڪا ٿين ٿا. انهن مان پهريون سڃاڻپ ٿيل 5-ميٿائل سائٽوسن هو. جيڪو 1925 ۾ مائيڪوبيڪٽيريم ٽيوبرڪلوسس جي جينوم ۾ مليو. بيڪٽيريا وائرس (بيڪٽيريوفيجز) ۾ انهن غير ڪينونيڪل بنيادن جي موجودگي جو سبب بيڪٽيريا ۾ موجود پابندي اينزائمز کان بچڻ آهي. هي اينزائم سسٽم گهٽ ۾ گهٽ جزوي طور تي هڪ ماليڪيولر مدافعتي نظام جي طور تي ڪم ڪري ٿو جيڪو بيڪٽيريا کي وائرس جي انفيڪشن کان بچائيندو آهي. بنيادي سائيٽوسائن ۽ ايڊينائن جي تبديليون. وڌيڪ عام ۽ تبديل ٿيل ڊي اين اي بيس. اهو ٻوٽن ۽ جانورن ۾ جين جي اظهار جي ايپي جينيٽڪ ڪنٽرول ۾ اهم ڪردار ادا ڪري ٿو. 

* ڊي اين اي ۾ ڪيترائي غير ڪينونيڪل بنيادن جي سڃاڻپ آهي. انهن مان گھڻا ڪينونيڪل بنيادن ۽ يوراسل   جي تبديليون آهن. 
* ترميم ٿيل ايڊينائن 
** N6-ڪارباموئل-ميٿائل ايڊينائن  
** N6-ميٿائيڊينائن 
* ترميم ٿيل گوانائن 
** 7-ڊيزا گوانائن 
** 7-ميٿائل گوانائن 
* ترميم ٿيل سائيٽوسائن 
** N4-ميٿائل سائيٽوسائن 
** 5-ڪاربوڪسيل سائيٽوسائن 
** 5-فارميل سائيٽوسائن 
** 5-گلائڪوسل هائيڊروڪسي ميٿائل سائيٽوسائن 
** 5-هائيڊروڪسي سائيٽوسائن 
** 5-ميٿائل سائيٽوسائن 
* ترميم ٿيل ٿائيمائيڊائن 
** α-گلوٽا ميٿيميڊائن
** α-پوٽرس سينائل ٿائيمائن 
* يوراسل ۽ تبديليون 
** بيس جي يوراسل  
** 5-ڊائيهائيڊروڪسي پينٽا يوراسل  
** 5-هائيڊروڪسي ميٿائل ڊي آڪسي يوراسل  
* ٻيا 
** ڊي آڪسي آرڪيو سائن 
** 2,6-ڊي امينو پيورين (2-امينو ايڊينائن)

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

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'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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      <text bytes="33474" sha1="bhp4dnq3ts7ysqubd1k68ecs6qg01fb" xml:space="preserve">{{Short description|Molecule that carries genetic information}}
{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;
===موروثي بنيادي ايڪا===
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt;

موروثي بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي.
 
اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

===تبديل ٿيل بنيادي ايڪا===
ڊي اين اي ۾ تبديل ٿيل بنيادي ايڪا ٿين ٿا. انهن مان پهريون سڃاڻپ ٿيل 5-ميٿائل سائٽوسن هو. جيڪو 1925 ۾ مائيڪوبيڪٽيريم ٽيوبرڪلوسس جي جينوم ۾ مليو. بيڪٽيريا وائرس (بيڪٽيريوفيجز) ۾ انهن غير ڪينونيڪل بنيادن جي موجودگي جو سبب بيڪٽيريا ۾ موجود پابندي اينزائمز کان بچڻ آهي. هي اينزائم سسٽم گهٽ ۾ گهٽ جزوي طور تي هڪ ماليڪيولر مدافعتي نظام جي طور تي ڪم ڪري ٿو جيڪو بيڪٽيريا کي وائرس جي انفيڪشن کان بچائيندو آهي. بنيادي سائيٽوسائن ۽ ايڊينائن جي تبديليون. وڌيڪ عام ۽ تبديل ٿيل ڊي اين اي بيس. اهو ٻوٽن ۽ جانورن ۾ جين جي اظهار جي ايپي جينيٽڪ ڪنٽرول ۾ اهم ڪردار ادا ڪري ٿو. 

* ڊي اين اي ۾ ڪيترائي غير ڪينونيڪل بنيادن جي سڃاڻپ آهي. انهن مان گھڻا ڪينونيڪل بنيادن ۽ يوراسل   جي تبديليون آهن. 
* ترميم ٿيل ايڊينائن 
** N6-ڪارباموئل-ميٿائل ايڊينائن  
** N6-ميٿائيڊينائن 
* ترميم ٿيل گوانائن 
** 7-ڊيزا گوانائن 
** 7-ميٿائل گوانائن 
* ترميم ٿيل سائيٽوسائن 
** N4-ميٿائل سائيٽوسائن 
** 5-ڪاربوڪسيل سائيٽوسائن 
** 5-فارميل سائيٽوسائن 
** 5-گلائڪوسل هائيڊروڪسي ميٿائل سائيٽوسائن 
** 5-هائيڊروڪسي سائيٽوسائن 
** 5-ميٿائل سائيٽوسائن 
* ترميم ٿيل ٿائيمائيڊائن 
** α-گلوٽا ميٿيميڊائن
** α-پوٽرس سينائل ٿائيمائن 
* يوراسل ۽ تبديليون 
** بيس J 
** يوراسل  
** 5-ڊائيهائيڊروڪسي پينٽا يوراسل  
** 5-هائيڊروڪسي ميٿائل ڊي آڪسي يوراسل  
* ٻيا 
** ڊي آڪسي آرڪيو سائن 
** 2,6-ڊي امينو پيورين (2-امينو ايڊينائن)

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

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'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;
===موروثي بنيادي ايڪا===
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt;

موروثي بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي.
 
اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

===تبديل ٿيل بنيادي ايڪا===
ڊي اين اي ۾ تبديل ٿيل بنيادي ايڪا ٿين ٿا. انهن مان پهريون سڃاڻپ ٿيل 5-ميٿائل سائٽوسن هو. جيڪو سال   1925ع ۾ مائيڪوبيڪٽيريم ٽيوبرڪلوسس جي جينوم ۾ مليو. بيڪٽيريا وائرس (بيڪٽيريوفيجز) ۾ انهن غير ڪينونيڪل بنيادن جي موجودگي جو سبب بيڪٽيريا ۾ موجود پابندي اينزائمز کان بچڻ آهي. هي اينزائم سسٽم گهٽ ۾ گهٽ جزوي طور تي هڪ ماليڪيولر مدافعتي نظام جي طور تي ڪم ڪري ٿو جيڪو بيڪٽيريا کي وائرس جي انفيڪشن کان بچائيندو آهي. بنيادي سائيٽوسائن ۽ ايڊينائن جي تبديليون. وڌيڪ عام ۽ تبديل ٿيل ڊي اين اي بيس. اهو ٻوٽن ۽ جانورن ۾ جين جي اظهار جي ايپي جينيٽڪ ڪنٽرول ۾ اهم ڪردار ادا ڪري ٿو. 

* ڊي اين اي ۾ ڪيترائي غير ڪينونيڪل بنيادن جي سڃاڻپ آهي. انهن مان گھڻا ڪينونيڪل بنيادن ۽ يوراسل   جي تبديليون آهن. 
* ترميم ٿيل ايڊينائن 
** N6-ڪارباموئل-ميٿائل ايڊينائن  
** N6-ميٿائيڊينائن 
* ترميم ٿيل گوانائن 
** 7-ڊيزا گوانائن 
** 7-ميٿائل گوانائن 
* ترميم ٿيل سائيٽوسائن 
** N4-ميٿائل سائيٽوسائن 
** 5-ڪاربوڪسيل سائيٽوسائن 
** 5-فارميل سائيٽوسائن 
** 5-گلائڪوسل هائيڊروڪسي ميٿائل سائيٽوسائن 
** 5-هائيڊروڪسي سائيٽوسائن 
** 5-ميٿائل سائيٽوسائن 
* ترميم ٿيل ٿائيمائيڊائن 
** α-گلوٽا ميٿيميڊائن
** α-پوٽرس سينائل ٿائيمائن 
* يوراسل ۽ تبديليون 
** بيس J 
** يوراسل  
** 5-ڊائيهائيڊروڪسي پينٽا يوراسل  
** 5-هائيڊروڪسي ميٿائل ڊي آڪسي يوراسل  
* ٻيا 
** ڊي آڪسي آرڪيو سائن 
** 2,6-ڊي امينو پيورين (2-امينو ايڊينائن)

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

{{TOC limit|3}}
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
 |onlinebooks=yes
 |by=no
 |lcheading= DNA
 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
{{Subject bar
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[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
{{حوالا}}</text>
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{{Featured article}}
[[فائل:DNA animation.gif|thumb|
ٻٽي پيچدار ڌاڳي نما ڊي اين اي جي شڪل جو حصو]]
'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' &lt;small&gt;(Deoxyribonucleic Acid)&lt;/small&gt;، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس (&lt;small&gt;Lipids&lt;/small&gt;) ۽ پيچيده ڪاربوهائيڊريٽ (&lt;small&gt;Polysaccharides&lt;/small&gt;) سان گڏ، نيوڪليڪ ايسڊ ڊگھي ماليڪيول (&lt;small&gt;macromolecules&lt;/small&gt;) جي چئن وڏن قسمن مان هڪ آهن، جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي، جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; ۽ اها وراثت جي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. 

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊن، ٿائمن ۽ سائٽوسن آهن ۽ پيورين، ايڊينن ۽ گوانن آهن.
[[File:DNA Structure+Key+Labelled.pn NoBB.png|thumb|right|upright=1.33|ڊي اين اي ڊبل هيلڪس (قسم B-DNA) جي جوڙجڪ. ڍانچي ۾ ايٽم عنصرن جي رنگ سان ڪوڊ ٿيل آهن ۽ ٻن بنيادي جوڙن جي تفصيلي جوڙجڪ هيٺئين ساڄي پاسي ڏيکاريل آهن]]
ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿا. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي. 
[[File:Phosphate backbone.jpg|thumb|ڊي اين اي جي سادي ڊاياگرام ]]
يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي [[ڪروموسوم|ڪروموزوم]] سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو گھرڙي جي مرڪز &lt;small&gt;(Nucleus)&lt;/small&gt; جي اندر نيوڪليائي ڊي اين اي &lt;small&gt;(Nucleic DNA)&lt;/small&gt; طور ۽ ڪجهه مائٽوڪونڊريا &lt;small&gt;(mitochondria)&lt;/small&gt; ۾ مائٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

==خاصيتون==
ڊي اين اي ماليڪيولن جو ٺھيل ھوندو آھي جن کي [[نيوڪليوٽائڊ]] چوندا آهن. ھر نيوڪليوٽائڊ کنڊ ۽ فاسفيٽ گروپن جو ٺھيل ھوندو آھي جن جا بنياد نائٽروجن ھوندا آھن. انھن بنيادن جا چار قسم مٿي بيان ٿيل آھن.&lt;ref name =&quot; سائنس&quot;&gt; livescience.com-   &lt;/ref&gt; انھن چئن بنيادن جي ڊي اين اي جي ڏاڪڻ جي ڏاڪن واري ترتيب کي جينياتي ڪوڊ يا جينياتي مجموعو چوندا آهن.&lt;ref name=&quot;سائنس&quot;/&gt;
===موروثي بنيادي ايڪا===
ڊي اين اي ھڪ ورو ڪڙدار ڏاڪڻ وانگر ٺھيل ھوندو آھي، جن جا پاسا ڄڻ تہ ٻن ھڪ ٻئي سان وڪوڙيل ڌاڳن وانگر ھوندا آھن، جن جي وچ ۾ ڪروڙين ڏاڪا ھوندا آھن. ھر ڏاڪي ۾ ٻہ بنيادي ايڪا (Base) ڳنڍيل  ھوندا آھن، يعني ھر ڏاڪو ھڪ جوڙو ھوندو آھي جن جو ڏاڪي جي وچ تي سنگم ھائڊروجن بانڊ سڏبو آهي.&lt;ref name=&quot;جينوم&quot;/&gt;

موروثي بنيادي ايڪن جي ترتيب وارو جينياتي ڪوڊ ھر جيو گھرڙي جي مرڪز ۾ موجود ھوندو آھي جيڪو مورثي ھوندو آھي يعني والدين مان ٻارن ۾ منتقل ٿيندڙ آهي.
 
اھي بنيادي ايڪا ھيٺين چئن قسمن جا ھوندا آھن:&lt;ref name=&quot;جينوم&quot;/&gt;&lt;br&gt;
* [[ايڊينن]] (Adenine) يا (A)
*[[سائٽوسين]] (Cytosine) يا (C)
*[[گوانن]] (Guanine) يا (G)
*[[ٿائمن]] (Thymine) يا (T)

===تبديل ٿيل بنيادي ايڪا===
ڊي اين اي ۾ تبديل ٿيل بنيادي ايڪا ٿين ٿا. انهن مان پهريون سڃاڻپ ٿيل 5-ميٿائل سائٽوسن هو. جيڪو سال   1925ع ۾ مائيڪوبيڪٽيريم ٽيوبرڪلوسس جي جينوم ۾ مليو. بيڪٽيريا وائرس (بيڪٽريوفيجز) ۾ انهن غيرموروثي ايڪن جي موجودگي جو سبب بيڪٽيريا ۾ موجود پابندي (limiting) اينزائمز کان بچڻ آهي. هي اينزائم سسٽم گهٽ ۾ گهٽ جزوي طور تي هڪ ماليڪيولر مدافعتي نظام جي طور تي ڪم ڪري ٿو جيڪو بيڪٽيريا کي وائرس جي انفيڪشن کان بچائيندو آهي. وڌيڪ عام بنياد ايڪن سائيٽوسائن ۽ ايڊينائن جي تبديليون ۽ تبديل ٿيل ڊي اين اي ايڪا ٻوٽن ۽ جانورن ۾ جين جي اظهار جي ايپي جنيٽڪ ڪنٽرول ۾ اهم ڪردار ادا ڪري ٿو.  

* ڊي اين اي ۾ ڪيترائي  غيرموروثي  بنياد  ايڪا   ن جي سڃاڻپ آهي. انهن مان گھڻا ڪينونيڪل بنيادن ۽ يوراسل   جي تبديليون آهن.
* ترميم ٿيل ايڊينائن 
** N6-ڪارباموئل-ميٿائل ايڊينائن  
** N6-ميٿائيڊينائن 
* ترميم ٿيل گوانائن 
** 7-ڊيزا گوانائن 
** 7-ميٿائل گوانائن 
* ترميم ٿيل سائيٽوسائن 
** N4-ميٿائل سائيٽوسائن 
** 5-ڪاربوڪسيل سائيٽوسائن 
** 5-فارميل سائيٽوسائن 
** 5-گلائڪوسل هائيڊروڪسي ميٿائل سائيٽوسائن 
** 5-هائيڊروڪسي سائيٽوسائن 
** 5-ميٿائل سائيٽوسائن 
* ترميم ٿيل ٿائيمائيڊائن 
** α-گلوٽا ميٿيميڊائن
** α-پوٽرس سينائل ٿائيمائن 
* يوراسل ۽ تبديليون 
** بيس J 
** يوراسل  
** 5-ڊائيهائيڊروڪسي پينٽا يوراسل  
** 5-هائيڊروڪسي ميٿائل ڊي آڪسي يوراسل  
* ٻيا 
** ڊي آڪسي آرڪيو سائن 
** 2,6-ڊي امينو پيورين (2-امينو ايڊينائن)

Modified bases occur in DNA. The first of these recognized was [[5-methylcytosine]], which was found in the [[genome]] of ''[[Mycobacterium tuberculosis]]'' in 1925.&lt;ref name=Johnson1925&gt;{{cite journal | vauthors = Johnson TB, Coghill RD | year = 1925 | title = Pyrimidines. CIII. The discovery of 5-methylcytosine in tuberculinic acid, the nucleic acid of the tubercle bacillus. | journal = Journal of the American Chemical Society | volume = 47 | pages = 2838–44 | doi=10.1021/ja01688a030|issn=0002-7863}}&lt;/ref&gt; The reason for the presence of these noncanonical bases in bacterial viruses ([[bacteriophage]]s) is to avoid the [[restriction enzyme]]s present in bacteria. This enzyme system acts at least in part as a molecular immune system protecting bacteria from infection by viruses.&lt;ref name=&quot;pmid27319741&quot;&gt;{{cite journal |vauthors=Weigele P, Raleigh EA |title=Biosynthesis and Function of Modified Bases in Bacteria and Their Viruses |journal=Chemical Reviews |volume=116 |issue=20 |pages=12655–12687 |date=October 2016 |pmid=27319741 |doi=10.1021/acs.chemrev.6b00114 |doi-access=free |issn=0009-2665 }}&lt;/ref&gt; Modifications of the bases cytosine and adenine, the more common and modified DNA bases, play vital roles in the [[epigenetics|epigenetic]] control of gene expression in plants and animals.&lt;ref name=&quot;pmid30619465&quot;&gt;{{cite journal |vauthors=Kumar S, Chinnusamy V, Mohapatra T |title=Epigenetics of Modified DNA Bases: 5-Methylcytosine and Beyond |journal=Frontiers in Genetics |volume=9 |pages=640 |date=2018 |pmid=30619465 |pmc=6305559 |doi=10.3389/fgene.2018.00640 |issn=1664-8021 |doi-access=free }}&lt;/ref&gt;

A number of noncanonical bases are known to occur in DNA.&lt;ref name=&quot;pmid28941008&quot;&gt;{{cite journal | vauthors = Carell T, Kurz MQ, Müller M, Rossa M, Spada F | title = Non-canonical Bases in the Genome: The Regulatory Information Layer in DNA | journal = Angewandte Chemie | volume = 57 | issue = 16 | pages = 4296–4312 | date = April 2018 | pmid = 28941008 | doi = 10.1002/anie.201708228 }}&lt;/ref&gt; Most of these are modifications of the canonical bases plus uracil.

* Modified '''Adenine'''
** N6-carbamoyl-methyladenine
** N6-methyadenine
* Modified '''Guanine'''
** 7-Deazaguanine
** 7-Methylguanine
* Modified '''Cytosine'''
** N4-Methylcytosine
** 5-Carboxylcytosine
** 5-Formylcytosine
** 5-Glycosylhydroxymethylcytosine
** 5-Hydroxycytosine
** 5-Methylcytosine
* Modified '''Thymidine'''
** α-Glutamythymidine
** α-Putrescinylthymine
* '''Uracil''' and modifications
** [[Base J]]
** Uracil
** 5-Dihydroxypentauracil
** 5-Hydroxymethyldeoxyuracil
* Others
** Deoxyarchaeosine
** 2,6-Diaminopurine (2-Aminoadenine)

== ڪيميائي تبديليون ۽ تبديل ٿيل ڊي اين اي پيڪئجنگ ==

== حياتياتي ڪم ==

== پروٽين سان باهمي عمل ==

== جينياتي بحالي ==

== ارتقا ==

== ٽيڪنالاجي ۾ استعمال ==

==تاريخ==
سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر &lt;small&gt;(Friedrich Miescher)&lt;/small&gt; جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي [[فاسفورس]] موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. اهو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر اھو تيزابي مادو (دريافت ڪيل ڊي اين اي) ھڪ سرجيڪل پٽي (bandage) تي لڳل پيپ (pus) مان حاصل ڪيو. ھنجو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
سال 1895ع ۾ ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name=&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot; /&gt; 
[[File:Maclyn McCarty with Francis Crick and James D Watson - 10.1371 journal.pbio.0030341.g001-O.jpg|thumb|ميڪلن ميڪارٽي (کاٻي) فرانسس ڪرڪ ۽ جيمز واٽسن، ايڪسري تفاوت جي ڊيٽا ۽ روزالنڊ فرئنڪلن ۽ رئمونڊ گوسلنگ جي بصيرت جي بنياد تي، ڊبل هيلڪس ماڊل جي گڏيل شروعات ڪندڙ، سان هٿ ملائندي.]]
سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس|مورس ولڪنس]] ۽ [[روزالينڊ فرينڪلن|روزالنڊ فرينڪلن]] ڊي اين اي جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot; /&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot; /&gt;

ڊي اين اي (DNA) هڪ پوليمر آهي جيڪو ٻن پولي نيوڪليوٽائيڊ زنجيرن مان ٺهيل آهي جيڪي هڪ ٻئي جي چوڌاري ڊبل هيلڪس ٺاهيندا آهن. پوليمر سڀني سڃاتل جاندارن ۽ ڪيترن ئي وائرسن جي ترقي، ڪم، واڌ ۽ پيدائش لاءِ جينياتي هدايتون ڏين ٿا. ڊي اين اي ۽ آر اين اي نيوڪليئڪ تيزاب آهن. پروٽين، لپڊس ۽ پيچيده ڪاربوهائيڊريٽ (پوليسڪچرائڊس) سان گڏ، نيوڪليئڪ تيزاب ميڪرو ماليڪولن جي چئن وڏن قسمن مان هڪ آهن، جيڪي زندگي جي سڀني ڄاڻايل شڪلن لاء ضروري آهن.

ٻن ڊي اين اي گڇن کي پولي نيوڪليوٽائڊس جي نالي سان سڃاتو وڃي ٿو ڇاڪاڻ ته اهي آسان مونوميرڪ يونٽن مان ٺهيل آهن جن کي نيوڪليوٽائڊس سڏيو ويندو آهي.&lt;ref&gt;{{Cite book|url=http://www.garlandscience.com/product/isbn/9780815344322|title=Molecular Biology of the Cell|vauthors=Alberts B, Johnson A, Lewis J, Raff M, Roberts K, Walter P|publisher=Garland|year=2014|isbn=978-0-8153-4432-2|edition=6th|page=Chapter 4: DNA, Chromosomes and Genomes|archive-url=https://web.archive.org/web/20140714210549/http://www.garlandscience.com/product/isbn/9780815344322|archive-date=14 July 2014|df=dmy-all|url-status=live}}&lt;/ref&gt;  &lt;ref&gt;{{cite web|url=http://basicbiology.net/micro/genetics/dna|title=DNA|website=Basic Biology|archive-url=https://web.archive.org/web/20170105045651/http://basicbiology.net/micro/genetics/dna/|archive-date=5 January 2017|vauthors=Purcell A|url-status=live}}&lt;/ref&gt; هر نيوڪليوٽائڊ چئن نائٽروجن تي مشتمل نيوڪليو بيسس (سائيٽوسائن، گيانائن، ايڊينائن ۽ ٿايامن)، هڪ شوگر جنهن کي ڊي آڪسائيربوز سڏيو ويندو آهي ۽ هڪ فاسفيٽ گروپ تي مشتمل هوندو آهي. نيوڪليوٽائيڊس هڪ ٻئي سان هڪ زنجير ۾ ڪوولنٽ بانڊز (جنهن کي فاسفوڊيسٽر لنڪج طور سڃاتو وڃي ٿو) هڪ نيوڪليوٽائيڊ جي شگر ۽ ٻئي جي فاسفيٽ جي وچ ۾ جڙيل آهن، جنهن جي نتيجي ۾ هڪ متبادل شگر-فاسفيٽ ريبون پيدا ٿئي ٿي. ٻن الڳ پولي نيوڪليوٽيڊ اسٽريڊس جي نائيٽروجني بنيادون، بنيادي جوڙيندڙ ضابطن جي مطابق، هائڊروجن بانڊن سان گڏ ڊبل اسٽرينڊ ڊي اين اي ٺاهڻ لاءِ، هڪٻئي سان جڙيل آهن. مڪمل نائيٽروجني بنيادن کي ٻن گروپن؛ واحد-رنگڊ پيريمائڊائنز ۽ ڊبل-رنگڊ پيورين، ۾ ورهايو ويو آهي. ڊي اين اي ۾، پيريميڊين ٿايامن ۽ سائٽوسن آهن ۽ پيورين، ايڊينائن ۽  گيانائن آهن.

ڊبل اسٽرينڊ ڊي اين اي جا ٻئي گڇا ساڳي حياتياتي معلومات کي محفوظ ڪن ٿيون. اها معلومات نقل نقل ٿي آهي، جڏهن ٻه گڇا الڳ ٿين ٿا. ڊي اين اي جو وڏو حصو (انسانن لاء %98 کان وڌيڪ) ڪوڊ ٿيل نه آهي، مطلب ته اهي حصا پروٽين جي ترتيبن لاء نمونن جي طور تي ڪم نه ڪندا آهن. ڊي اين اي جا ٻه حصا هڪ ٻئي جي مخالف طرفن ۾ هلن ٿا ۽ اهڙيءَ طرح ضد متوازي آهن. هر کنڊ سان جڙيل چار قسمن مان هڪ نيوڪليوبيس (يا اساس) آهي. اهو انهن چئن نيوڪليوبيسن جو تسلسل آهي جيڪو پٺي جي بون سان گڏ جينياتي معلومات کي انڪوڊ ڪري ٿو. آر اين اي اسٽرينڊز ڊي اين اي اسٽرينڊس کي ٽيمپليٽ جي طور تي، ٽرانڪرپشن نالي هڪ پروسيس ۾  استعمال ڪندي ٺاهيا ويندا آهن، جتي ڊي اين اي اساسن کي انهن جي لاڳاپيل اساسن کان تبادلو ڪيو ويندو آهي، سواءِ ٿائيمن (T) جي صورت ۾، جنهن لاءِ آر اين اي يوراسل (U) کي متبادل بڻائي ٿو.&lt;ref&gt;{{Cite web|url=https://www.genome.gov/genetics-glossary/Uracil|title=Uracil|website=Genome.gov|language=en|access-date=21 November 2019}}&lt;/ref&gt; جينياتي ڪوڊ جي تحت، اهي آر اين اي اسٽريڊس پروٽين جي اندر امينو تيزاب جي تسلسل کي بيان ڪن ٿا، جنهن کي ترجمو سڏيو ويندو آهي.

يوڪريوٽڪ گھرڙن جي اندر، ڊي اين اي کي ڊگھي جوڙجڪ، جنهن کي ڪروموزوم سڏيو ويندو آهي، ۾ منظم ڪيو ويندو آهي. عام جيو گھرڙي جي تقسيم کان اڳ، اهي ڪروموزوم ڊي اين اي جي نقل جي عمل ۾ نقل ڪيا ويا آهن ۽ اهڙي طرح هر ڌي جيو گھرڙي لاء ڪروموزوم جو مڪمل سيٽ مهيا ڪري ٿو. يوڪريوٽڪ جاندار (جانور، ٻوٽا، فنگس ۽ پروٽسٽ) پنهنجي ڊي اين اي جو گهڻو حصو جيو گھرڙي جي نيوڪليس جي اندر نيوڪليائي ڊي اين اي طور ۽ ڪجهه مائٽوڪونڊريا ۾ مائيٽوڪونڊريائي ڊي اين اي طور يا ڪلوروپلاسٽ ۾ ڪلوروپلاسٽ ڊي اين اي طور، ذخيرو ڪندا آهن.&lt;ref&gt;{{cite book|url=https://archive.org/details/igenetics0000russ_v6o1|title=iGenetics|vauthors=Russell P|publisher=Benjamin Cummings|year=2001|isbn=0-8053-4553-1|location=New York|url-access=registration}}&lt;/ref&gt; ان جي ابتڙ، پروڪاريوٽس (بيڪٽيريا ۽ آرڪيا) پنهنجي ڊي اين اي کي صرف سائٽوپلازم ۾، گول ڪروموزوم جي طور محفوظ ڪن ٿا. يوڪريوٽڪ ڪروموزوم جي اندر، ڪرومئٽن پروٽين، جهڙوڪ هسٽونيس، ڊي اين اي کي ملائي رکن ٿا ۽ منظم ڪن ٿا. اهي ٺهيل جوڙجڪ ڊي اين اي ۽ ٻين پروٽينن جي وچ ۾ رابطي جي رهنمائي ڪن ٿا، ڪنٽرول ۾ مدد ڪن ٿا ته ڊي اين اي جا ڪهڙا حصا نقل ٿيل آهن.

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'''ڊي آڪسي رائبو نيوڪليئڪ ائسڊ''' (Deoxyribonucleic Acid)، جنھن کي مختصرن '''ڊي اين اي''' (DNA) سڏيو ويندو آهي، ٻن ڌاڳي نما ھڪ ٻئي سان ويڙھيل لڙھن جو ٺھيل ماليڪيول آهي، جيڪا پيچدار شڪل جو ڌاڳي نما نيوڪليائي تيزاب ھوندو آھي، جنھن منجھ سمورن ڄاتل جاندارن ۽ وائرس جي پيدائش، وڏي ٿيڻ، ڪم ڪرڻ جي طريقن ۽ واڌ بابت جينياتي ترتيب موجود ھوندي آھي. اھو ھڪ ڊگھو ماليڪيول آهي جنھن ۾ ھڪ مخصوص جينياتي ڪوڊ ھوندو آھي. جيڪو کاڌن جي ترڪيبن واري ڪتاب وانگر جسم جي اندر سمورن قسمن جي پروٽين جي ٺاھڻ لاء ھدايتون رکندڙ ھوندو آھي.&lt;ref name=&quot;جينوم&quot;/&gt; اھو وراثتي خاصيتن کي والدين کان اولاد ۾ منتقل ڪرڻ جو سبب ٿئي ٿو. سال [[1856ع]] کان 1865ع تائين بيان ڪيل [[گريگور مينڊل|مينڊل]] جي تجربن سان وراثتي ايڪن جو تصور ٺھڻ لڳو. سال 1869ع ۾ [[سوئيزرلينڊ|سوئيٽزرلينڊ]] جي فريڊرڪ مائيسر (Friedrich Miescher) جيو گھرڙن جي مرڪزن ۾ ھڪ اھڙو مادو دريافت ڪيو جنھن ۾ تمام گھڻي نائٽروجن موجود ھئي، پر کيس معلوم نہ ھيو تہ اھو ڊي اين اي سڏجندو. 
[[فائل:Friedrich Miescher.jpg|180px|thumb|ڊي اين اي دريافت ڪندڙ [[فريڊرڪ مائيسر]]]]
اھو مادو جيو گھرڙي جي مرڪز (Nucleus) مان حاصل ڪيو ويو. ھن سائٽوپلازم مان نيوڪليس کي ڌار ڪري، انکي الڪلي جي ڳار سان صاف ڪري، ان کي تيزابي شڪل ۾ آندو، جنھن کي ھن نيوڪليئن (nuclein) جو نالو ڏنو، جيڪو بعد ۾ ڊي اين اي سڏجڻ شروع ٿيو.&lt;ref&gt;Miescher, Friedrich (1871) [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA441#v=onepage&amp;q&amp;f=false &quot;Ueber die chemische Zusammensetzung der Eiterzellen&quot;] (On the chemical composition of pus cells), ''Medicinisch-chemische Untersuchungen'', '''4''' :  441–460.  [https://books.google.com/books?id=YJRTAAAAcAAJ&amp;pg=PA456#v=onepage&amp;q&amp;f=false From p. 456:] &quot;''Ich habe mich daher später mit meinen Versuchen an die ganzen Kerne gehalten, die Trennung der Körper, die ich einstweilen ohne weiteres Präjudiz als lösliches und unlösliches Nuclein bezeichnen will, einem günstigeren Material überlassend.''{{-&quot;}}  (&quot;Therefore, in my experiments I subsequently limited myself to the whole nucleus, leaving to a more favorable material the separation of the substances, that for the present, without further prejudice, I will designate as soluble and insoluble nuclear material ('Nuclein').&quot;)&lt;/ref&gt; فريڊرڪ مائيسر  اھو تيزابي مادو (دريافت ڪيل ڊي اين اي)  ھڪ مڇي جي پيپ مان حاصل ڪيو. ھن جو خيال ھو تہ ھي مادو جنسي زرخيزي ۽ وراثتي خاصيتن جي منتقلي جو ذريعو ٿي سگهي ٿو. سال1895ع ۾  ايڊمنڊ [[ڪروموسوم|ڪروموسومز]] (موروثي ڌاڳا) ماء ۽ پي طرفان يڪسان منتقل ھجڻ جي بنياد تي انهن جي وراثت ۾ اھميت جو خيال ظاھر ڪيو. ان کان پھرين [[والٽر فليمنگ]] مک مرڪز (nuclein) جي مورثي ڪروموسومز سان ڳانڍاپو محسوس ڪري چڪو ھيو ۽ ان لاء پھريون ڀيرو ڪرومئٽن (chromatin) جو لفظ استعمال ڪيو. پوء [[ٽائمس]] غدود ۽ خمير جي جيو گھرڙن تي تجربو ڪندي جرمني جو [[البرخت ڪوسل]] اھو دريافت ڪيو تہ نيوڪلين اصل ۾ ٻہ تيزابي مادا آھن جن ۾ ھڪڙو ڊي اين اي ۽ ٻيو [[آر اين اي]] آھي. جاندارن جي اندر اھي ڪيميائي مادا يعني ڊي اين اي جينياتي ترتيبن جا مڪمل مجموعا  ٺاھيندا آھن، جنهن کي [[جينوم]] سڏيو ويندو آهي. انساني جينوم ۾ ٽي ارب بنيادي ايڪن (Base) جا جوڙا ڳنڍيل ھوندا آھن ۽ ان ۾ 23 ڪروموسومن جا جوڙا پڻ شامل آهن.&lt;ref name =&quot;جينوم&quot;&gt; -https://www.yourgenome.org/facts/what-is-dna   &lt;/ref&gt; سڀني انسانن ۾ انھن بنيادي ايڪن جو 99 سيڪڙو بنيادن جي ترتيب ھڪجھڙي ھوندي آھي.&lt;ref name=&quot;سائنس&quot;/&gt; سال 1953ع ۾ [[جيمز واٽسن]]، [[فرانسس ڪرڪ]]، [[مئوريس ولڪنس]] ۽ [[روزالينڊ فرينڪلن]] ڊي اين اي (DNA) جي ٻٽي وڪوڙيل ڌاڳن واري پيچدار ڏاڪڻ واري شڪل (double helix) دريافت ڪئي.&lt;ref name=&quot;سائنس&quot;/&gt; واٽسن، ڪرڪ ۽ ولڪنس کي سال 1962ع ۾ ڊي اين اي جي ان ماليڪيولن واري شڪل دريافت ڪرڻ تي [[طب]] جو [[نوبل انعام]] مليو.&lt;ref name=&quot;سائنس&quot;/&gt;

==پڻ ڏسو==
* [[:باب:طب]]
* [[:باب:سائنس]]
* [[:باب:حياتيات]]
* [[ڊي اين اي سيڪوينسنگ]]
* [[جينياتي تبديلي]]
* [[جينياتي ڊس آرڊر]]
* [[ايڊينن]] 
*[[سائٽوسن]]
*[[گوانن]]
*[[ٿائمن]]

==ٻاهريان ڳنڍڻا==
{{Library resources box
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 |lcheading= DNA
 |label=DNA
}}
* [https://web.archive.org/web/20070306082905/http://pipe.scs.fsu.edu/displar.html DNA binding site prediction on protein]
* [https://web.archive.org/web/20100223035803/http://nobelprize.org/educational_games/medicine/dna_double_helix/ DNA the Double Helix Game] From the official Nobel Prize web site
* [http://www.fidelitysystems.com/Unlinked_DNA.html DNA under electron microscope]
* [http://www.dnalc.org/ Dolan DNA Learning Center]
* [http://www.nature.com/nature/dna50/archive.html Double Helix: 50 years of DNA], ''[[Nature (journal)|Nature]]''
* [http://www.nature.com/encode/ ENCODE threads explorer] ENCODE home page at [[Nature (journal)|Nature]]
* [https://web.archive.org/web/20070213030135/http://www.ncbe.reading.ac.uk/DNA50/ Double Helix 1953–2003] National Centre for Biotechnology Education
* [http://www.genome.gov/10506718 Genetic Education Modules for Teachers] – ''DNA from the Beginning'' Study Guide
* [https://www.nytimes.com/packages/pdf/science/dna-article.pdf &quot;Clue to chemistry of heredity found&quot;]. ''[[The New York Times]]'', June 1953. First American newspaper coverage of the discovery of the DNA structure
* [http://www.dnaftb.org/ DNA from the Beginning] Another DNA Learning Center site on DNA, genes, and heredity from Mendel to the human genome project.
* [https://web.archive.org/web/20070825101712/http://orpheus.ucsd.edu/speccoll/testing/html/mss0660a.html#abstract The Register of Francis Crick Personal Papers 1938&amp;nbsp;– 2007] at Mandeville Special Collections Library, [[University of California, San Diego]]
* [http://www.nature.com/polopoly_fs/7.9746!/file/Crick%20letter%20to%20Michael.pdf Seven-page, handwritten letter that Crick sent to his 12-year-old son Michael in 1953 describing the structure of DNA.] See [http://www.nature.com/news/crick-s-medal-goes-under-the-hammer-1.12705 Crick's medal goes under the hammer], Nature, 5 April 2013.
{{Subject bar
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{{Authority control}}

[[زمرو:طب]]
[[زمرو:جينيات]]
[[زمرو:ڊي اين اي]]
[[زمرو:ڪيميائي مرڪب]]
[[Category:Biotechnology]]
[[Category:Helices]]
[[Category:Nucleic acids]]

==حوالا==
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روان سال ۾ اڄ جي تاريخ يعني '''{{#time:d F|{{REVISIONTIMESTAMP}}}}''' تي ڄمڻ (پيدا ٿيڻ وارن ماڻهن جي فهرست هيٺ درج آهي، پَڪ سان (يقيناً) ان ۾ ڪيترائي ماڻهو اڃا به جيئرا (زندهه) حيات هوندا.

آخري نئين سر شروعات: &lt;onlyinclude&gt;{{#time: Y-m-d H:i|{{REVISIONTIMESTAMP}}}}&lt;/onlyinclude&gt;


== فهرست ==
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{| class='wikitable sortable'
! تصوير
! تاريخ پيدائش
! ماڻهو
! وضاحت
! پيشو
! position held
! شهريت
! ذاتي نالو
|-
| [[فائل:Zuzana Čaputová (20.6.2019) VIII.jpg|center|125px]]
| 1973-06-21
| [[زوزانا چاپوتووا]]
| 
| ''[[:d:Q185351|jurist]]''&lt;br/&gt;[[سياستدان]]&lt;br/&gt;''[[:d:Q15253558|فعاليت پسند]]''&lt;br/&gt;''[[:d:Q3578589|environmentalist]]''&lt;br/&gt;''[[:d:Q40348|lawyer]]''
| ''[[:d:Q6468838|President of Slovakia]]''&lt;br/&gt;''[[:d:Q708492|council member]]''&lt;br/&gt;''[[:d:Q1127270|deputy chairperson]]''
| [[چيڪوسلوواڪيا]]&lt;br/&gt;[[سلوواڪيا]]
| ''[[:d:Q14936925|Zuzana]]''
|-
| [[فائل:Joko Widodo 2019 official portrait.jpg|center|125px]]
| 1961-06-21
| [[جوڪو ودودو]]
| 
| [[سياستدان]]&lt;br/&gt;''[[:d:Q131524|entrepreneur]]''&lt;br/&gt;''[[:d:Q81096|engineer]]''
| ''[[:d:Q11755916|President of the Republic of Indonesia]]''
| [[انڊونيشيا]]
| ''[[:d:Q56045677|Joko]]''&lt;br/&gt;''[[:d:Q56045774|Widodo]]''
|-
| 
| 1952-06-21&lt;br/&gt;1952-06
| [[گريگري ڊئوڊ رابرٽس|رابرٽس]]
| 
| [[ليکڪ]]
| 
| [[آسٽريليا]]
| ''[[:d:Q922983|Gregory]]''
|}
{{Wikidata list end}}

[[زمرو:اڄ جي تاريخ ڄمڻ وارا ماڻهو]]
[[زمرو:مارچ جون پيدائشون]]</text>
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    <title>الجاحظ</title>
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      <text bytes="933" sha1="f6b2g1tf43nnxe4x4pji4aead9vzwax" xml:space="preserve">'''الجاحظ'''، ابو عثمان عمرو بن بحر الڪناني البصري (عربي: ابو عثمان عمرو بن بحر الکناني البصري، 776- 868ع) عام طور تي الجاحظ (لغوي معنيٰ: بگڙيل اکيون)، هڪ عربي پوليميٿ ۽ [[ادب]] جي ڪم جو مصنف هو، جنهن ۾ الهيات، [[حيوانيات]]، [[فلسفو]]، [[گرامر]]، [[جدليات]]، بيان بازي، [[لسانيات]] ۽ سياسي-مذهبي تڪرار (نظريا ۽ تنقيد) شامل آهن. هن جي وسيع حيوانيات تي ڪم کي قدرتي چونڊ (Natural Selection) ۽ [[اخلاقيات]] سان لاڳاپيل اصولن جي وضاحت سان اعتبار ڪيو ويو آهي.
==حوالا==
{{حوالا}}
[[زمرو:عرب شخصيتون]]
[[زمرو:سائنسدان]]
[[زمرو:ماھر حياتيات]]
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      <text bytes="962" sha1="kmv6zu869hs29t31pz6kwfarq5famng" xml:space="preserve">'''الجاحظ'''، ابو عثمان عمرو بن بحر الڪناني البصري (عربي: ابو عثمان عمرو بن بحر الکناني البصري، 776- 868ع) عام طور تي الجاحظ (لغوي معنيٰ: بگڙيل اکيون)، هڪ عربي پوليميٿ ۽ [[ادب]] جي ڪم جو مصنف هو، جنهن ۾ الهيات، [[حيوانيات]]، [[فلسفو]]، [[گرامر]]، [[جدليات]]، بيان بازي، [[لسانيات]] ۽ سياسي-مذهبي تڪرار (نظريا ۽ تنقيد) شامل آهن. هن جي وسيع حيوانيات تي ڪم کي قدرتي چونڊ (Natural Selection) ۽ [[اخلاقيات]] سان لاڳاپيل اصولن جي وضاحت سان اعتبار ڪيو ويو آهي.
==حوالا==
{{حوالا}}
[[زمرو:سائنسدان]]
[[زمرو:عرب شخصيتون]]
[[زمرو:عرب ليکڪ]]
[[زمرو:ماھر حياتيات]]
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      <text bytes="9715" sha1="4dmwzbl05xo4ywys8e19bqbz35358ui" xml:space="preserve">{{Multiple image|image1=Al-Zahrawi-cropped.png|image2=Biruni-russian.jpg|image3=Ibn Al Nafis statue.jpg|footer=مٿان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]}}
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;
==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{Use dmy dates|date=March 2022}}
{{multiple image
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| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = From top to bottom and left to right: [[al-Zahrawi]], [[al-Biruni]], [[Ibn al-Nafis]], [[Avicenna]], [[Averroes]], [[Ibn Firnas]], [[Alhazen]], [[Muhammad al-Idrisi]], [[Ismail al-Jazari]], [[al-Jahiz]]
}}
The '''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=Saliba&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=King&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=Hassan-Decline /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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    <revision>
      <id>320136</id>
      <parentid>320135</parentid>
      <timestamp>2025-06-20T20:48:23Z</timestamp>
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        <username>Ibne maryam</username>
        <id>17680</id>
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      <origin>320136</origin>
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      <text bytes="9792" sha1="ra44gufeyf07e6608moa3nrhuedu994" xml:space="preserve">{{Multiple image|image1=Al-Zahrawi-cropped.png|image2=Biruni-russian.jpg|image3=Ibn Al Nafis statue.jpg|footer=مٿان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]}}
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;
==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
      <sha1>ra44gufeyf07e6608moa3nrhuedu994</sha1>
    </revision>
    <revision>
      <id>320137</id>
      <parentid>320136</parentid>
      <timestamp>2025-06-20T20:48:59Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <origin>320137</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="9808" sha1="he8ys4ktyfs4k4dtzyape3fxbo1wtb6" xml:space="preserve">{{Multiple image|image1=Al-Zahrawi-cropped.png|image2=Biruni-russian.jpg|image3=Ibn Al Nafis statue.jpg|footer=مٿان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]}}
==تفصيل==
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
      <sha1>he8ys4ktyfs4k4dtzyape3fxbo1wtb6</sha1>
    </revision>
    <revision>
      <id>320138</id>
      <parentid>320137</parentid>
      <timestamp>2025-06-20T20:49:20Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <origin>320138</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="9403" sha1="0cn1fh5yqrb81hk9fbw94s2d66sklo5" xml:space="preserve">==تفصيل==
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
      <sha1>0cn1fh5yqrb81hk9fbw94s2d66sklo5</sha1>
    </revision>
    <revision>
      <id>320139</id>
      <parentid>320138</parentid>
      <timestamp>2025-06-20T20:49:46Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <origin>320139</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4371" sha1="o042i6yrhsovl6pek7id58ue69iq4ho" xml:space="preserve">==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
      <sha1>o042i6yrhsovl6pek7id58ue69iq4ho</sha1>
    </revision>
    <revision>
      <id>320140</id>
      <parentid>320139</parentid>
      <timestamp>2025-06-20T20:50:12Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <comment>/* خاڪو */</comment>
      <origin>320140</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="9402" sha1="pla7mvrdy7xd8cabq68wxku8xtzrbv5" xml:space="preserve">==خاڪو==
{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}
==تفصيل==
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
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      <origin>320141</origin>
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      <text bytes="9390" sha1="gmunxdxxqpao7hm9ljda0gvj9irl2zf" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}

==تفصيل==
'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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    <revision>
      <id>320142</id>
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        <username>Ibne maryam</username>
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      <text bytes="9376" sha1="41ygkpvdmes2u8g4rq5x4bbqllbl6eo" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

== تفصيل ==
'''Islamic Golden Age''' was a period of scientific, economic, and cultural flourishing in the [[history of Islam]], traditionally dated from the 8th century to the 13th century.&lt;ref name=&quot;Saliba&quot;&gt;{{cite book|last=Saliba |first=George |author-link=George Saliba |date=1994 |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages=245, 250, 256–257 |publisher=[[New York University Press]] |isbn=0-8147-8023-7}}&lt;/ref&gt;&lt;ref name=&quot;King&quot;&gt;{{cite journal |doi=10.1086/353360 |last1=King |first1=David A. |year=1983 |title=The Astronomy of the Mamluks |journal=Isis |volume=74 |issue=4 |pages=531–55 |s2cid=144315162}}&lt;/ref&gt;&lt;ref name=&quot;Hassan-Decline&quot; /&gt;

This period is traditionally understood to have begun during the reign of the [[Abbasid Caliphate|Abbasid]] caliph [[Harun al-Rashid]] (786 to 809) with the inauguration of the [[House of Wisdom]], which saw [[Ulama|scholars]] from all over the [[Muslim world]] flock to [[Baghdad]], the world's largest city at the time, to translate the known world's classical knowledge into [[Arabic]] and [[Persian language|Persian]].&lt;ref name=&quot;Gutas 1998&quot;&gt;{{cite book|last=Gutas |first=Dimitri |author-link=Dimitri Gutas |date=1998 |title=Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early 'Abbāsid Society (2nd-4th/8th-10th Centuries) |location=London |publisher=[[Routledge]]}}{{page needed|date=February 2022}}&lt;/ref&gt; The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to [[Mongol invasions and conquests|Mongol invasions]] and the [[Siege of Baghdad (1258)|Siege of Baghdad]] in 1258.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{cite book|title=Islamic Radicalism and Multicultural Politics |url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }} |access-date=26 August 2012 |publisher=[[Taylor &amp; Francis]] |isbn=978-1-136-95960-8 |page=9 |date=1 March 2011}}&lt;/ref&gt;

There are a few alternative timelines. Some scholars extend the end date of the golden age to around 1350, including the [[Timurid Renaissance]] within it,&lt;ref name=&quot;HoSM&quot;&gt;{{cite web |title=Science and technology in Medieval Islam |url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf |website=History of Science Museum |access-date=31 October 2019}}&lt;/ref&gt;&lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{cite book |url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59 |title=A Companion to the Worlds of the Renaissance, Guido Ruggiero |isbn=978-0-470-75161-9 |access-date=7 November 2016 |archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false |archive-date=8 November 2016 |last1=Ruggiero |first1=Guido |date=15 April 2008|publisher=John Wiley &amp; Sons }}&lt;/ref&gt; while others place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries, including the rise of the Islamic [[gunpowder empires]].&lt;ref name=Saliba /&gt;&lt;ref name=King /&gt;&lt;ref name=Hassan-Decline /&gt;

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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      <text bytes="6175" sha1="put05djaepxsas6g4rf48ukm81jnema" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
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| image2            = Biruni-russian.jpg
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| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
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'''اسلامي سونهري دور''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت|عباسي]] خليفي هارون الرشيد (786 کان 809) جي دور حڪومت ۾ [[دارالحڪما]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، ان وقت تائين، دنيا جي مشهور ڪلاسيڪل علمن کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء    [[بغداد]]، دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگول حملن ۽ بغداد جي محاصري سبب 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن. ڪجهه عالم، سنهري دور جي آخري تاريخ کي 1350ع تائين وڌايو، جنهن ۾ تيموري ريناسنس به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ٻيا اسلامي سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جنهن ۾ اسلامي بارود جي سلطنت (عثماني سلطنت) جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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    <revision>
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        <id>17680</id>
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      <text bytes="6194" sha1="firjyhwwsdiykgt8flh3ld849bo0vqc" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
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| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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      <id>320145</id>
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      <timestamp>2025-06-20T21:06:59Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
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      <origin>320145</origin>
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      <text bytes="7670" sha1="p2w83wcj4c297wesyhd7tcnamsyusy6" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.

{{Astronomy in medieval Islam}}
{{Islamic alchemy and chemistry}}
{{Islamic geography}}
{{Islamic mathematics}}
{{Islamic medicine}}
{{Islamic studies}}
{{History of science}}

[[Category:Islamic Golden Age| ]]
[[Category:Science in the medieval Islamic world]]
[[Category:Islamic culture]]
[[Category:Medieval Islamic world]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]
[[Category:Golden ages (metaphor)]]

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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    <revision>
      <id>320146</id>
      <parentid>320145</parentid>
      <timestamp>2025-06-20T21:07:42Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <origin>320146</origin>
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      <text bytes="7495" sha1="mhm8vyfy1mvgoaxzdsf1bxl8ak5rtsj" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
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'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.


[[Category:Islamic Golden Age| ]]
[[Category:Science in the medieval Islamic world]]
[[Category:Islamic culture]]
[[Category:Medieval Islamic world]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]
[[Category:Golden ages (metaphor)]]

==حوالا==
{{حوالا}}
[[زمرو:اسلام]]
[[زمرو:تاريخ]]
[[زمرو:سائنس]]</text>
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    <revision>
      <id>320147</id>
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      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
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      <minor />
      <comment>/* حوالا */</comment>
      <origin>320147</origin>
      <model>wikitext</model>
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      <text bytes="7423" sha1="2ua64g91yl9w48904cb1ryeawhbehth" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.


[[Category:Islamic Golden Age| ]]
[[Category:Science in the medieval Islamic world]]
[[Category:Islamic culture]]
[[Category:Medieval Islamic world]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]
[[Category:Golden ages (metaphor)]]

==حوالا==
{{حوالا}}</text>
      <sha1>2ua64g91yl9w48904cb1ryeawhbehth</sha1>
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    <revision>
      <id>320148</id>
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        <id>17680</id>
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      <minor />
      <comment>/* ٻاهريان ڳنڍڻا */</comment>
      <origin>320148</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="7384" sha1="e52vppn36xeqwnts2xva1v3tgsk31ig" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.

[[زمرو:اسلامي سونهري دور]]
[[زمرو:وچين دور ۾ سائنس]]
[[زمرو:اسلامي سونهري دور ۾ سائنس]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]

==حوالا==
{{حوالا}}</text>
      <sha1>e52vppn36xeqwnts2xva1v3tgsk31ig</sha1>
    </revision>
    <revision>
      <id>320149</id>
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      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <comment>/* حوالا */</comment>
      <origin>320149</origin>
      <model>wikitext</model>
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      <text bytes="7527" sha1="16kgr9ppcifddcb29gfsmz4xgn2x0at" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.

[[زمرو:اسلامي سونهري دور]]
[[زمرو:وچين دور ۾ سائنس]]
[[زمرو:اسلامي سونهري دور ۾ سائنس]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]

==حوالا==
{{حوالا}}
[[زمرو:سونهري دور]]
[[زمرو:تاريخ اسلام]] 
[[زمرو:سائنسي مضمون]]
[[زمرو:اسلامي ثقافت]]</text>
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    <revision>
      <id>320155</id>
      <parentid>320149</parentid>
      <timestamp>2025-06-20T21:25:45Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <comment>/* حوالا */</comment>
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      <text bytes="7384" sha1="e52vppn36xeqwnts2xva1v3tgsk31ig" xml:space="preserve">{{Short description|Period of cultural flourishing from 786 to 1258}}
{{multiple image
| perrow            = 2
| total_width       = 300
| image1            = Al-Zahrawi-cropped.png
| image2            = Biruni-russian.jpg
| image3            = Ibn Al Nafis statue.jpg
| image4            = 1950 &quot;Avicenna&quot; stamp of Iran.jpg
| image5            = Estatua de Averroes 2.JPG
| image6            = Ibn Firnas' statue.jpg
| image7            = Ibn al-Haytham crop.jpg
| image8            = Estatua de Al-Idrisi bajo el baluarte de los Mallorquines, Ceuta (5).jpg
| image9            = Al-Djazari automate verseur de vin.jpg
| image10           = Al-Jahiz stamp, 1968, Syria.jpg
| footer            = مٿيان کان، کاٻي کان ساڄي: [[الزهراوي]]، [[البيروني]]، [[ابن النفيس]]، [[ابن سينا]]، [[ابن رشد]]، [[ابن فرناس]]، [[ابن الهيثم]]، [[محمد الادريسي]]، [[اسماعيل الجزري]] ۽ [[الجاحظ]]
}}


'''اسلامي سونهري دور (Golden Islamic Era)''' [[اسلام جي تاريخ]] ۾ سائنسي، اقتصادي ۽ ثقافتي ترقيءَ جو دور، روايتي طور تي اٺين صدي کان 13هين صدي تائين هو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

اهو دور روايتي طور سمجهيو وڃي ٿو ته [[عباسي خلافت]] ۾ [[هارون الرشيد]] (786ع کان 809ع) جي دور ۾ [[دارالحڪما|دارالحڪمه]] جي افتتاح سان شروع ٿيو، جڏهن ڏٺو ويو ته سڄي مسلم دنيا جا عالم، دنيا جي مشهور ڪلاسيڪي علم کي [[عربي ٻولي|عربي]] ۽ [[فارسي ٻولي|فارسيءَ]] ۾ ترجمو ڪرڻ لاء [[بغداد]]، هن وقت جي دنيا جي سڀ کان وڏي شهر، ڏانهن رخ ڪيو هو. اهو دور روايتي طور چيو وڃي ٿو ته منگولن پاران بغداد تي حملي ۽ تاراجي  سبب سال 1258ع ۾ عباسي خلافت جي خاتمي سان ختم ٿي ويو.&lt;ref name=&quot;Tahir Abbas&quot;&gt;{{ڪتابن مان حوالا|url={{Google books |plainurl=yes |id=JdC90uc8PfQC |page=9 }}|title=Islamic Radicalism and Multicultural Politics|date=1 March 2011|publisher=[[Taylor &amp; Francis]]|isbn=978-1-136-95960-8|page=9|access-date=26 August 2012}}&lt;/ref&gt;

ڪجھ متبادل بيانيه به آھن، جئين ته ڪجهه عالم، سنهري دور جي آخري تاريخ کي سال 1350ع تائين وڌايو، جنهن ۾ تيموري  دور ۾ ٻيهر عروج به شامل آهي،&lt;ref name=&quot;HoSM&quot;&gt;{{حوالو ويب|url=http://www.mhs.ox.ac.uk/scienceislam_education/docs/Science_and_technology_in_Medieval_Islam-Teachers_notes.pdf|title=Science and technology in Medieval Islam|website=History of Science Museum|access-date=31 October 2019}}&lt;/ref&gt; &lt;ref name=&quot;A Companion to the Worlds of the Renaissance&quot;&gt;{{ڪتابن مان حوالا|url=https://books.google.com/books?id=fx0Dlwb18WYC&amp;q=Timurid+renaissance&amp;pg=PA59|title=A Companion to the Worlds of the Renaissance, Guido Ruggiero|last=Ruggiero|first=Guido|date=15 April 2008|publisher=John Wiley &amp; Sons|isbn=978-0-470-75161-9|access-date=7 November 2016|archive-url=https://web.archive.org/web/20161108052706/https://books.google.com/books?id=fx0Dlwb18WYC&amp;pg=PA59&amp;lpg=PA59&amp;dq=Timurid+renaissance&amp;source=bl&amp;ots=oRBca6Ril-&amp;sig=91TIV5mBBnYFwGah_7x6b0NP-jA&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwijusmUk5fQAhVHKsAKHeqdDn8Q6AEITTAI#v=onepage&amp;q=Timurid%20renaissance&amp;f=false|archive-date=8 November 2016}}&lt;/ref&gt; جڏهن ته ڪجهه عالم سونهري دور جي پڄاڻيءَ کي 15هين صدي کان 16هين صدي جي آخر تائين ڏين ٿا، جن ۾ [[عثماني سلطنت]] جو عروج ٿيو.&lt;ref name=&quot;Saliba&quot;&gt;{{ڪتابن مان حوالا|title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam|last=Saliba|first=George|date=1994|publisher=[[New York University Press]]|isbn=0-8147-8023-7|pages=245, 250, 256–257|author-link=George Saliba}}&lt;/ref&gt; &lt;ref name=&quot;King&quot;&gt;{{Cite journal|last=King|first=David A.|year=1983|title=The Astronomy of the Mamluks|journal=Isis|volume=74|issue=4|pages=531–55|doi=10.1086/353360}}&lt;/ref&gt; &lt;ref name=&quot;Hassan-Decline&quot;&gt;{{Cite encyclopedia|last=Hassan|first=Ahmad Y|title=Factors Behind the Decline of Islamic Science After the Sixteenth Century|url=http://www.history-science-technology.com/articles/articles%208.html|encyclopedia=Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, 1–5 August 1994|publisher=International Institute of Islamic Thought and Civilization (ISTAC)|date=1996|pages=351–99|archiveurl=https://web.archive.org/web/20150402150434/http://www.history-science-technology.com/articles/articles%208.html|archivedate=2 April 2015}}&lt;/ref&gt;

==تاريخ==
==پڻ ڏسو==
==ٻاهريان ڳنڍڻا==
* {{Commons category-inline}}
* [http://www.islamicweb.com/history/hist_golden.htm Islamicweb.com: History of the Golden Age]
* [http://www.khamush.com/sufism/golden.htm Khamush.com: ''Baghdad: Metropolis of the Abbasid Caliphate'' – Chapter 5] {{Webarchive|url=https://web.archive.org/web/20200920120214/http://www.khamush.com/sufism/golden.htm |date=20 September 2020 }}, ''by [[Gaston Wiet]]''.
* [https://www.loc.gov/rr/rarebook/coll/160.html U.S. Library of Congress.gov: The Kirkor Minassian Collection] – ''contains examples of Islamic book bindings''.

[[زمرو:اسلامي سونهري دور]]
[[زمرو:وچين دور ۾ سائنس]]
[[زمرو:اسلامي سونهري دور ۾ سائنس]]
[[Category:Medieval European education]]
[[Category:8th-century Islam]]
[[Category:9th-century Islam]]
[[Category:10th-century Islam]]
[[Category:12th-century Islam]]
[[Category:13th-century Islam]]
[[Category:Religion in the Middle Ages]]
[[Category:Science in the Middle Ages]]
[[Category:8th century in the Middle East]]
[[Category:9th century in the Middle East]]
[[Category:10th century in the Middle East]]
[[Category:11th century in the Middle East]]
[[Category:12th century in the Middle East]]
[[Category:13th century in the Middle East]]

==حوالا==
{{حوالا}}</text>
      <sha1>e52vppn36xeqwnts2xva1v3tgsk31ig</sha1>
    </revision>
  </page>
  <page>
    <title>مسلمان فيلسوفن جي فهرست</title>
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    <revision>
      <id>320119</id>
      <parentid>320118</parentid>
      <timestamp>2025-06-20T12:03:59Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <minor />
      <origin>320119</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="61127" sha1="cfoi6vmr1hc8cbqy6jmu204vdisb9ud" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;small&gt;هو پيريپيٽيٽڪ فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|هڪ مايوس ڪندڙ آزاد خيال، هن مذهب جي عقيدن تي حملو ڪيو. سندس غير ضروري ضرورت (لوزوم مال لام يلزم) ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو ڪم بخشش جو خط (رسالت الغفران) جنت ۾ بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، رسالت الغفران جو مقابلو ڊانٽي جي ديواني مزاحيه سان ڪيو ويو آهي جيڪو سوين سالن بعد آيو. * اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي، وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعدالطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي. * سندس اهم ڪم راحت العقل (ذهن جي امن) وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. العقول الذهبيه، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪائنات بابت) سندس ٻين ڪمن ۾ شامل آهن.
&lt;nowiki&gt;*&lt;/nowiki&gt; 
سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ مجرميت تائين.
[[pessimism|pessimistic]] [[Freethought|freethinker]], he attacked dogmas of religion.&lt;ref&gt;[https://books.google.com/books?id=6FklfLSxpIkC&amp;dq=al+ma%27arri&amp;pg=PA147 By Philip Khuri Hitti ''Islam, a way of life'' p. 147]&lt;/ref&gt; 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 [[Arabic poetry|Arab poets]] of the [[Jahiliyyah|pagan period]], in [[Jannah|paradise]] and because of the aspect of [[Bangsian fantasy|conversing with the deceased]] in paradise, the ''Resalat Al-Ghufran'' has been compared to the ''[[Divine Comedy]]'' of Dante&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt; which came hundreds of years after.
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|پيريپيٽيٽڪ 
|Regarded as one of the most significant thinkers and writers of the [[Islamic Golden Age]],&lt;ref&gt;{{cite web |url=http://www.britannica.com/EBchecked/topic/45755/Avicenna |title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia |publisher=Britannica.com |access-date=2012-01-07}}&lt;/ref&gt; his distinction between [[existence]] and [[essence]] his theory of the nature of the soul in particular, influenced the [[medieval Europe]]. His [[psychology]] and theory of knowledge influenced [[William of Auvergne, Bishop of Paris]] and [[Albertus Magnus]], while his metaphysics was influential on the philosophy of [[Thomas Aquinas]].&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5 |title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037) |publisher=Iep.utm.edu |date=2006-01-06 |access-date=2010-01-19}}&lt;/ref&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|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 [[Muhammad ibn Zakariya al-Razi|al-Razi]]'s argument against the necessity of [[revelation]]) and ''Kitab al-riyad'' (about the early Isma'ili cosmology) are among his other works.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|His ''Knowledge and Liberation'' consist of a series of 30 questions and answers about main issues of his time, from the creation of the world to the human free will and culpability after death.&lt;ref&gt;{{cite book|author=Nasir Khusraw|title=Knowledge and Liberation: A Treatise on Philosophical Theology|translator= F.M. Hunzai|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition}}&lt;/ref&gt; ''Rawshana-i-nama'' (Book of Enlightenment), and the ''Sa'datnama'' (Book of Felicity) are also among his works.
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|'''Hujjat al-Din Abu Abdallah Muhammad ibn Abi Muhammad ibn Muhammad ibn Zafar al-Siqilli''' ({{langx|ar|حجة الدين أبو عبد الله محمد بن أبي محمد بن محمد بن ظفر الصقلي|Ḥujjat al-Dīn  Abū ‘Abd Allāh Muḥammad ibn Abī Muḥammad ibn Muḥammad ibn Ẓafar al-Ṣiqillī}}), commonly known simply as '''Ibn Zafar al-Siqilli''', was a [[philosopher]], [[polymath]] and Arab-Sicilian politician of the [[Normans|Norman]] period (1104 - 1170), and has come to be known in the West as &quot;[[Niccolò Machiavelli]]'s Arab Precursor&quot;. Ibn Zafar was said to have authored 32 books.,&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; especially the ''Sulwān al-Muṭā fī Udwān al-Atbā'' ({{langx|ar|سلوان المطاع في عدوان الأتباع||Consolation for the Ruler During the Hostility of his Subjects}}) is his [[magnum opus]].&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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      <text bytes="60926" sha1="nppbeqvjsz9u8p0uifo6cx3v8gb20sl" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هو عقليت پسند فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|هڪ مايوس ڪندڙ آزاد خيال، هن مذهب جي عقيدن تي حملو ڪيو. سندس غير ضروري ضرورت (لوزوم مال لام يلزم) ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو ڪم بخشش جو خط (رسالت الغفران) جنت ۾ بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، رسالت الغفران جو مقابلو ڊانٽي جي ديواني مزاحيه سان ڪيو ويو آهي جيڪو سوين سالن بعد آيو. * اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي، وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعدالطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي. 
.
[[pessimism|pessimistic]] [[Freethought|freethinker]], he attacked dogmas of religion.&lt;ref&gt;[https://books.google.com/books?id=6FklfLSxpIkC&amp;dq=al+ma%27arri&amp;pg=PA147 By Philip Khuri Hitti ''Islam, a way of life'' p. 147]&lt;/ref&gt; 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 [[Arabic poetry|Arab poets]] of the [[Jahiliyyah|pagan period]], in [[Jannah|paradise]] and because of the aspect of [[Bangsian fantasy|conversing with the deceased]] in paradise, the ''Resalat Al-Ghufran'' has been compared to the ''[[Divine Comedy]]'' of Dante&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt; which came hundreds of years after.
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|پيريپيٽيٽڪ 
|Regarded as one of the most significant thinkers and writers of the [[Islamic Golden Age]],&lt;ref&gt;{{cite web |url=http://www.britannica.com/EBchecked/topic/45755/Avicenna |title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia |publisher=Britannica.com |access-date=2012-01-07}}&lt;/ref&gt; his distinction between [[existence]] and [[essence]] his theory of the nature of the soul in particular, influenced the [[medieval Europe]]. His [[psychology]] and theory of knowledge influenced [[William of Auvergne, Bishop of Paris]] and [[Albertus Magnus]], while his metaphysics was influential on the philosophy of [[Thomas Aquinas]].&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5 |title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037) |publisher=Iep.utm.edu |date=2006-01-06 |access-date=2010-01-19}}&lt;/ref&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|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 [[Muhammad ibn Zakariya al-Razi|al-Razi]]'s argument against the necessity of [[revelation]]) and ''Kitab al-riyad'' (about the early Isma'ili cosmology) 
سندس اهم ڪم راحت العقل (ذهن جي امن) وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. العقول الذهبيه، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪائنات بابت) سندس ٻين ڪمن ۾ شامل آهن.

are among his other works.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن.&lt;ref&gt;{{cite book|title=Knowledge and Liberation: A Treatise on Philosophical Theology|author=Nasir Khusraw|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition|translator=F.M. Hunzai}}&lt;/ref&gt; سندس ٻئي ڪتابن ۾ &quot;روشن نامه&quot; ۽ &quot;سعادت نامه&quot; شامل آهن.
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|هڪ همه دان، فلسفي ۽ صقليه ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ &quot;ميڪاويلي جو عرب استاد&quot; سڏيو وڃي ٿو، هن 30 کان مٿان ڪتابون لکيو، خاص ڪري &quot;سلوان الموته في عدوان الأتباع&quot; ۽ &quot; سعادت&quot; هن جا وڏا لکت آهن.
[[philosopher]], [[polymath]] and Arab-Sicilian politician of the [[Normans|Norman]] period (1104 - 1170), and has come to be known in the West as &quot;[[Niccolò Machiavelli]]'s Arab Precursor&quot;. Ibn Zafar was said to have authored 32 books.,&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; especially the ''Sulwān al-Muṭā fī Udwān al-Atbā'' ({{langx|ar|سلوان المطاع في عدوان الأتباع||Consolation for the Ruler During the Hostility of his Subjects}}) is his [[magnum opus]].&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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      <text bytes="60922" sha1="50lixkd5xy4c1iru0qgoy9ramkc3ada" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هو عقليت پسند فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|هڪ مايوس ڪندڙ آزاد خيال، هن مذهب جي عقيدن تي حملو ڪيو. سندس غير ضروري ضرورت (لزوم ما لا يلزم) ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو ڪم بخشش جو خط (رسالت الغفران) جنت ۾ بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، رسالت الغفران جو مقابلو ڊانٽي جي &quot;طربيه آسماني&quot; سان ڪيو ويو آهي جيڪو سوين سالن بعد آيو. *  
.
[[pessimism|pessimistic]] [[Freethought|freethinker]], he attacked dogmas of religion.&lt;ref&gt;[https://books.google.com/books?id=6FklfLSxpIkC&amp;dq=al+ma%27arri&amp;pg=PA147 By Philip Khuri Hitti ''Islam, a way of life'' p. 147]&lt;/ref&gt; 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 [[Arabic poetry|Arab poets]] of the [[Jahiliyyah|pagan period]], in [[Jannah|paradise]] and because of the aspect of [[Bangsian fantasy|conversing with the deceased]] in paradise, the ''Resalat Al-Ghufran'' has been compared to the ''[[Divine Comedy]]'' of Dante&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt; which came hundreds of years after.
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|پيريپيٽيٽڪ 
|Regarded 
اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي، وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعدالطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي.
as one of the most significant thinkers and writers of the [[Islamic Golden Age]],&lt;ref&gt;{{cite web |url=http://www.britannica.com/EBchecked/topic/45755/Avicenna |title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia |publisher=Britannica.com |access-date=2012-01-07}}&lt;/ref&gt; his distinction between [[existence]] and [[essence]] his theory of the nature of the soul in particular, influenced the [[medieval Europe]]. His [[psychology]] and theory of knowledge influenced [[William of Auvergne, Bishop of Paris]] and [[Albertus Magnus]], while his metaphysics was influential on the philosophy of [[Thomas Aquinas]].&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5 |title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037) |publisher=Iep.utm.edu |date=2006-01-06 |access-date=2010-01-19}}&lt;/ref&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|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 [[Muhammad ibn Zakariya al-Razi|al-Razi]]'s argument against the necessity of [[revelation]]) and ''Kitab al-riyad'' (about the early Isma'ili cosmology) 
سندس اهم ڪم راحت العقل (ذهن جي امن) وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. العقول الذهبيه، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪائنات بابت) سندس ٻين ڪمن ۾ شامل آهن.

are among his other works.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن.&lt;ref&gt;{{cite book|title=Knowledge and Liberation: A Treatise on Philosophical Theology|author=Nasir Khusraw|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition|translator=F.M. Hunzai}}&lt;/ref&gt; سندس ٻئي ڪتابن ۾ &quot;روشن نامه&quot; ۽ &quot;سعادت نامه&quot; شامل آهن.
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|هڪ همه دان، فلسفي ۽ صقليه ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ &quot;ميڪاويلي جو عرب استاد&quot; سڏيو وڃي ٿو، هن 30 کان مٿان ڪتابون لکيو، خاص ڪري &quot;سلوان الموته في عدوان الأتباع&quot; ۽ &quot; سعادت&quot; هن جا وڏا لکت آهن.
[[philosopher]], [[polymath]] and Arab-Sicilian politician of the [[Normans|Norman]] period (1104 - 1170), and has come to be known in the West as &quot;[[Niccolò Machiavelli]]'s Arab Precursor&quot;. Ibn Zafar was said to have authored 32 books.,&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; especially the ''Sulwān al-Muṭā fī Udwān al-Atbā'' ({{langx|ar|سلوان المطاع في عدوان الأتباع||Consolation for the Ruler During the Hostility of his Subjects}}) is his [[magnum opus]].&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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      <text bytes="59372" sha1="f7uuxczv7s0ll56rud5y2qudz9bpb6z" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هو عقليت پسند فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|هڪ قنوطيت پسند، آزاد خيال جي طور هن مذهب جي عقيدن تي حملو ڪيو.  سندس رسالو &quot;لزوم ما لا يلزم&quot; ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو  &quot;رسالت الغفران&quot; آسمان تي بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، &quot;رسالت الغفران&quot; جو مقابلو ڊانٽي جي &quot;طربيه آسماني&quot; سان ڪيو ويو آهي، جيڪو سوين سالن بعد آيو.&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt;
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|عقليت پسند 
|اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي،&lt;ref&gt;{{cite web|url=http://www.britannica.com/EBchecked/topic/45755/Avicenna|title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia|publisher=Britannica.com|access-date=2012-01-07}}&lt;/ref&gt; وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعد الطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي.&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5|title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037)|date=2006-01-06|publisher=Iep.utm.edu|access-date=2010-01-19}}&lt;/ref&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|996–1021
|
|سندس اهم ڪم &quot;راحت العقل&quot; وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. &quot;العقول الذهبيه&quot;، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪاسمولوجي بابت) سندس ٻين ڪمن ۾ شامل آهن.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن.&lt;ref&gt;{{cite book|title=Knowledge and Liberation: A Treatise on Philosophical Theology|author=Nasir Khusraw|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition|translator=F.M. Hunzai}}&lt;/ref&gt; سندس ٻئي ڪتابن ۾ &quot;روشن نامه&quot; ۽ &quot;سعادت نامه&quot; شامل آهن.
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|هڪ همه دان، فلسفي ۽ صقليه ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ &quot;ميڪاويلي جو عرب استاد&quot; سڏيو وڃي ٿو، هن 30 کان مٿان ڪتابون لکيو، خاص ڪري &quot;سلوان الموته في عدوان الأتباع&quot; ۽ &quot; سعادت&quot; هن جا وڏا لکت آهن.
[[philosopher]], [[polymath]] and Arab-Sicilian politician of the [[Normans|Norman]] period (1104 - 1170), and has come to be known in the West as &quot;[[Niccolò Machiavelli]]'s Arab Precursor&quot;. Ibn Zafar was said to have authored 32 books.,&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; especially the ''Sulwān al-Muṭā fī Udwān al-Atbā'' ({{langx|ar|سلوان المطاع في عدوان الأتباع||Consolation for the Ruler During the Hostility of his Subjects}}) is his [[magnum opus]].&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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      <text bytes="59443" sha1="fusuc2x4p8lgj0vi9uih5o774f1xejz" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هو عقليت پسند فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot; &quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ قنوطيت پسند، آزاد خيال جي طور هن مذهب جي عقيدن تي حملو ڪيو.  سندس رسالو &quot;لزوم ما لا يلزم&quot; ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو  &quot;رسالت الغفران&quot; آسمان تي بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، &quot;رسالت الغفران&quot; جو مقابلو ڊانٽي جي &quot;طربيه آسماني&quot; سان ڪيو ويو آهي، جيڪو سوين سالن بعد آيو.&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي،&lt;ref&gt;{{cite web|url=http://www.britannica.com/EBchecked/topic/45755/Avicenna|title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia|publisher=Britannica.com|access-date=2012-01-07}}&lt;/ref&gt; وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعد الطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي.&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5|title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037)|date=2006-01-06|publisher=Iep.utm.edu|access-date=2010-01-19}}&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|996–1021
|
|&lt;small&gt;&lt;sub&gt;'''سندس اهم ڪم &quot;راحت العقل&quot; وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. &quot;العقول الذهبيه&quot;، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪاسمولوجي بابت) سندس ٻين ڪمن'''&lt;/sub&gt;&lt;/small&gt; &lt;small&gt;&lt;sub&gt;'''۾ شامل آهن.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|&lt;small&gt;&lt;sub&gt;'''سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن.&lt;ref&gt;{{cite book|title=Knowledge and Liberation: A Treatise on Philosophical Theology|author=Nasir Khusraw|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition|translator=F.M. Hunzai}}&lt;/ref&gt; سندس ٻئي ڪتابن ۾ &quot;روشن نامه&quot; ۽ &quot;سعادت نامه&quot; شامل آهن.'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|هڪ همه دان، فلسفي ۽ صقليه ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ &quot;ميڪاويلي جو عرب استاد&quot; سڏيو وڃي ٿو، هن 30 کان مٿان ڪتابون لکيو،&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; خاص ڪري &quot;سلوان الموته في عدوان الأتباع&quot; ۽ &quot; سعادت&quot; هن جا وڏا لکت آهن، 
[[philosopher]], [[polymath]] and Arab-Sicilian politician of the [[Normans|Norman]] period (1104 - 1170), and has come to be known in the West as &quot;[[Niccolò Machiavelli]]'s Arab Precursor&quot;. Ibn Zafar was said to have authored 32 books.,&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; especially the ''Sulwān al-Muṭā fī Udwān al-Atbā'' () is his [[magnum opus]].&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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    <revision>
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        <username>Ibne maryam</username>
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      <text bytes="59362" sha1="hpha6vn2q1neszm9gcv8yebv6rx7yrq" xml:space="preserve">'''مسلمان فيلسوف''' ٻئي [[اسلام]] جو اقرار ڪن ٿا ۽ [[فلسفو|فلسفي]] جي طرز ۾ مشغول آهن جيڪا [[عربي ٻولي]] ۽ اسلام جي جوڙجڪ ۾ واقع آهي، پر مذهبي مسئلن سان تعلق رکي، ضروري ناهي. [[محمد|نبي، محمد ﷺ]] جي [[صحابہ]] جا قول، فلسفيانه بحث تي ٿورو ئي مشتمل هئا. اٺين صديءَ ۾، [[بازنطيني سلطنت]] سان وسيع رابطي سبب قديم يوناني فلسفي جي فلسفياتي ڪمن (خاص ڪري [[ارسطو]] جي مقالن) کي عربي ۾ ترجمو ڪرڻ جي ڪوشش ڪئي وئي. 

نائين صديءَ ۾ [[الڪندي]] کي اسلامي عقليت پسند فلسفي (800-1200) جو باني سمجهيو وڃي ٿو. ڏهين صديءَ جو فلسفي، [[الفارابي]] يوناني ۽ رومي فلسفي جي ڪمن کي مسلم فلسفي جي بحث ۾ متعارف ڪرائڻ ۾ اهم ڪردار ادا ڪيو ۽ ڪيترائي اهڙا موضوع قائم ڪيا جيڪي ايندڙ صدين تائين اسلامي فلسفي تي حاوي رھيا. هن جي وسيع ڪم ۾، [[منطق]] تي سندس ڪم خاص طور تي بيٺو آهي. 

يارهين صدي عيسويءَ ۾، [[ابن سينا]]، جيڪو عظيم ترين مسلمان فيلسوفن مان هڪ آهي، پنهنجو هڪ منفرد فلسفو ٺاهيو جيڪو انهن جي نالي سان مشهور ٿيو، جنهن جون مضبوط ارسطاليسي ۽ نئون افلاطوني جڙون هيون. [[امام غزالي]]، هڪ مشهور مسلمان فلسفي ۽ عالم دين، [[دليل]] ۽ [[وحي]] جي وچ ۾ ظاهري تضاد کي حل ڪرڻ جو طريقو اختيار ڪيو. هن فلسفي جي اهميت کي سمجهي ورتو ۽ هڪ پيچيده ردعمل پيدا ڪيو جنهن فلسفي جي ڪجهه تعليمات کي رد ڪيو ۽ ان جي مذمت ڪئي، جڏهن ته ڪجهه تعليمات قبول ڪرڻ ۽ لاڳو ڪرڻ جي اجازت ڏني. اهو الغزالي جي قبوليت جو مظاهرو هو، جنهن جي نتيجي ۾ اپسٽئمولاجي تي هڪ وڌيڪ بهتر ۽ صحيح گفتگو ۽ مسلم نظرياتي حلقن ۾ ارسطو جي منطق ۽ مابعد الطبعيات جي گلن کي جنم ڏنو. [[ابن رشد]]، آخري قابل ذڪر مسلمان فلسفي، هن خيال جي خلاف ارسطو جي فلسفي جي استعمال جو دفاع ڪيو؛ سندس وسيع ڪمن ۾ ارسطو تي قابل ذڪر تبصرا شامل آهن. ٻارهين صدي عيسويءَ ۾ فلسفي جي روشنيءَ جو بنياد [[شهاب الدين سهروردي]] رکيو. جيتوڻيڪ فلسفو پنهنجي روايتي ارسطوءَ جي روپ ۾ ٻارهين صديءَ کان پوءِ گهڻو ڪري عرب دنيا ۾ پسند نه ٿيو، پر صوفيانه فلسفي جا روپ وڌيڪ نمايان ٿي ويا.

ابن رشد کان پوءِ، [[ايران]] جي [[صفوي سلطنت]] جي دور ۾ مشرقي مسلم دنيا ۾ هڪ روشن خيالي فلسفي وارو اسڪول قائم رهيو، جنهن کي عالمن &quot;اصفهان جو اسڪول&quot; قرار ڏنو آهي. ان جي بنياد شيعه فلسفي، [[مير دمد]] رکيو ۽ اڳتي هلي [[ملا صدرا]] ۽ ٻين ان کي ترقي ڏني.

هي هڪ متحرڪ فهرست آهي ۽ ڪڏهن به مڪمل ڪرڻ لاء خاص معيار کي پورو ڪرڻ جي قابل ناهي. توهان قابل اعتماد ذريعن سان غائب شيون شامل ڪندي مدد ڪري سگهو ٿا.

==فهرست==
{| class=&quot;wikitable&quot;
|-
! نالو !! تصوير 
!اصل وطن!! دور (عيسوي)
!فڪر جو مڪتبو!! فلسفو
|-
|[[الڪندي]]
|[[File:Al-kindi.jpeg|80px]]
|[[عباسي خلافت]]، موجوده {{پرچم|عراق}}
|801–873ع
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هو عقليت پسند فلسفين مان پهريون هو، ۽ کيس &quot;عربي فلسفي جو پيءُ&quot; سمجهيو ويندو هو.&lt;ref&gt;{{harvnb|Nasr|2006|pp=137–138}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Abboud|first=Tony|title=Al-Kindi : the father of Arab philosophy|year=2006|publisher=Rosen Pub. Group|isbn=978-1-4042-0511-6}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last=Greenberg|first=Yudit Kornberg|title=Encyclopedia of love in world religions|year=2008|publisher=ABC-CLIO|isbn=978-1-85109-980-1|volume=1|page=405}}&lt;/ref&gt; هو مسلم دنيا ۾ يوناني فلسفي جي واڌاري لاءِ مشهور هو.&lt;ref name=&quot;Nasr &amp; Leaman2&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;سن&lt;small&gt;دس مکيه ڪمن مان هڪ فلسفي ۽ قياسي الاهيات جي مطابقت ڏيکارڻ هو. بهرحال، هو عقل کان وڌيڪ وحي کي ترجيح ڏيندو هو، ڇاڪاڻ ته هن جو خيال هو ته اهو ايمان جي انهن معاملن جي ضمانت ڏئي ٿو جيڪي عقل ظاهر نه ڪري سگهي.&lt;ref name=&quot;Nasr &amp; Leaman&quot;&gt;{{cite book|title=The History of Islamic Philosophy|author=Nasr|author2=Leaman|date=February 1, 1996|publisher=Routledge|isbn=978-0415056670|edition=1st|pages=1–3,165|name-list-style=amp}}&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الرازي|محمد ابن ذڪريا الرازي]]
|[[File:Zakariya Razi 001.JPG|80px]]
|[[فارس]]، موجوده {{پرچم|ايران}}
|{{circa|865–925}}
|عقليت پسند
|&lt;sub&gt;'''&lt;small&gt;هڪ فلسفي جنهن جي روح جو نظريو، جيڪو مابعد الطبعياتي آهي، ۾ هن وضاحت ڪئي ته روح ڪيئن نجات ۽ آزادي جو رستو ڳولي ٿي.&lt;ref name=&quot;Fakhri&quot;&gt;{{cite book|last1=Fakhri|first1=Majid|title=A History of Islamic Philosophy|date=2004|publisher=Columbia University Press}}&lt;/ref&gt;&lt;/small&gt;&lt;small&gt;پنهنجي نقادن جي خلاف سندس دفاع هڪ ڪتاب &quot;السيرات الفلسفيه&quot; (فلسفيانه طريقو) پڻ آهي.&lt;ref name=&quot;Fakhri&quot; /&gt;&lt;ref&gt;{{cite book|last1=Iqbal|first1=Mohammad|title=The Development of Metaphysics in Persia, a Contribution to the History of Muslim Philosophy|date=2005|publisher=Kessinger Publishing}}&lt;/ref&gt; هو هڪ ابتدائي ڪيميا دان پڻ هو.&lt;ref&gt;History of civilizations of Central Asia, Motilal Banarsidass Publ., {{ISBN|81-208-1596-3}}, vol. IV, part two, p. 228.&lt;/ref&gt;&lt;/small&gt;'''&lt;/sub&gt;
|-
|[[الفارابي]]
|[[File:Al-Farabi.jpg|80px]]
|فاراب، موجوده {{پرچم|ازبڪستان}}
|872–951ع
|عقليت پسند 
| ​​&lt;small&gt;&lt;sub&gt;'''الفارابي، ابن سينا ​​۽ ابن رشد سان گڏ، مسلمانن ۾ عقليت پسند طور سڃاتو وڃي ٿو.&lt;ref&gt;Motahhari, Morteza, Becoming familiar with Islamic knowledge, V1, p.166
&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/pd/d-22.htm |title=Dictionary of Islamic Philosophical Terms |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt;&lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H002 |title=Aristotelianism in Islamic philosophy |publisher=Muslimphilosophy.com |access-date=2012-09-19}}&lt;/ref&gt; هن پنهنجي ڪتاب &quot;ٻن فلسفين جي خيالن جو اجتماع&quot; ۾ افلاطون ۽ ارسطو جي خيالن کي گڏ ڪرڻ جي ڪوشش ڪئي.&lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; هن کي فلسفي جي &quot;ٻئي ماهر&quot; طور سڃاتو ويندو هو (پهريون ارسطو) &lt;ref&gt;Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p.167&lt;/ref&gt; ۽ هن جو ڪم اسڪندريه جي يوناني مڪتب جي فلسفياتي سوچ کي بحال ڪرڻ ۽ ٻيهر ايجاد ڪرڻ لاءِ وقف هو، جنهن سان سندس استاد، يوحنا بن هيلان تعلق رکندو هيو.&lt;ref&gt;Reisman, D. ''Al-Farabi and the Philosophical Curriculum'' In Adamson, P &amp; Taylor, R. (2005). ''The Cambridge Companion to Arabic Philosophy''. Cambridge: Cambridge University Press. p55&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابو يعقوب السجستاني
|
|[[فارس صوبو|فارس]]، موجوده {{پرچم|ايران}}
|971ع (پيدائش)
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''نو افلاطونيت کان متاثر ٿي، &quot;سندس ڪائنات ۽ مابعدالطبعيات خدا جي هڪ تصور کي ترقي ڪن ٿا جيڪو وجود ۽ غير وجود ٻنهي کان ٻاهر آهي.&quot;&lt;ref name=&quot;Walker12&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt; عقل جيڪو خدا پاران پيدا ڪيل پهريون وجود آهي، هن جو يقين آهي ته ٽٽي نه ٿو پوي ۽ مذهب جو مقصد &quot;روح کي ان جي حقيقي اعليٰ خودي ڏانهن ٻيهر هدايت ڪرڻ ۽ آخرڪار ان جي اصل حالت ڏانهن موٽڻ&quot; &quot;'''&lt;/sub&gt;&lt;/small&gt;&lt;ref name=&quot;Walker1&quot;&gt;{{cite web|url=http://www.iep.utm.edu/sijistan/|title=Abu Ya'qub al-Sijistani (fl. 971)|last1=Walker|first1=Paul E.|website=Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Corbin|first1=Henry|title=Kashf al-mahjub (Revealing the Concealed)|date=1949|location=Tehran and Paris}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Walker|first1=P.|title=The Wellsprings of Wisdom: A study of Abu Ya'qub al-Sijistani's Kitab al-yanabi'|date=1994|location=Salt Lake City}}&lt;/ref&gt;&lt;ref&gt;{{cite web|last1=Walker|first1=Paul E.|title=Abu Ya'qub al-Sijistani (fl. 971)|url=http://www.iep.utm.edu/sijistan/|website=The Internet Encyclopedia of Philosophy|publisher=The Institute of Ismaili Studies}}&lt;/ref&gt;
|-
|ابو الحسن الاميري
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|?–992
|
|&lt;small&gt;&lt;sub&gt;'''فلسفي جي قسم، جيڪو وحي کان آزاد سمجهيو ويندو آهي، جي مخالفت ڪندي، هن مختلف اسلامي فرقن جي وچ ۾ معاهدي جا علائقا ڳولڻ جي ڪوشش ڪئي. &lt;ref&gt;{{cite book|title=The History of Islamic Philosophy (Routledge History of World Philosophies)|last1=Nasr|first1=Seyyed Hossein|date=1996|publisher=Routledge|location=London and New York}}&lt;/ref&gt; &lt;ref&gt;{{cite web|url=http://www.muslimphilosophy.com/ip/rep/H041|title=Al-'Amiri, Abu'l Hasan Muhammad ibn Yusuf|last=Gaskell|year=2009|archive-url=https://web.archive.org/web/20110606174417/http://www.muslimphilosophy.com/ip/rep/H041|archive-date=2011-06-06|access-date=2014-10-10|url-status=dead}}&lt;/ref&gt; سندس ڪتابن ۾ &quot;العلم بِمَناقِبِ الاسلام&quot; (اسلام جي خوبين تي هڪ وضاحت)،&lt;ref&gt;Rosenthal,  F., ''The Classical Heritage of Islam'', Berkeley, CA: University of California Press, 1973, Pp. 63–70&lt;/ref&gt; &quot;ڪتاب الاماد علي العباد&quot; (مرڻ کانپوءِ جي زندگي تي) جو انگريزي ترجمو پڻ ڪيو ويو آهي.&lt;ref&gt;Rowson,  E.K., ''A Muslim Philosopher on the Soul and Its Fate: Al-'Amiri's Kitab al Amad 'ala l-abad'', New Haven, CT: American Oriental Society, 1988&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن مسڪويه
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|932–1030
|عقليت  پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ نوافلاطونيت پرست جنهن فلسفياتي اخلاقيات تي پهريون وڏو اسلامي ڪم لکيو، جنهن جو عنوان آهي &quot;تهذيب الاخلاق&quot; (اخلاقيات جي اصلاح) آهي. هن ذاتي اخلاقيات ۽ عوامي دائري جي وچ ۾ فرق ڪيو ۽ عقل جي نجات ڏيندڙ فطرت کي فطرت جي لالچائيندڙ خاصيت سان مقابلو ڪيو.&lt;ref name=&quot;c. edmund2&quot;&gt;C. Edmund Bosworth, &quot;Meskavayh, Abu ʿAli Ahmad&quot; in Encyclopædia Iranica [http://www.iranicaonline.org/articles/meskavayh-abu-ali-ahmad]&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|المعري
|
|[[اموي خلافت]]، موجوده {{پرچم|شام}}
|973–1058ع
|قنوطيت پسند 
|&lt;small&gt;&lt;sub&gt;'''هڪ قنوطيت پسند، آزاد خيال جي طور هن مذهب جي عقيدن تي حملو ڪيو.  سندس رسالو &quot;لزوم ما لا يلزم&quot; ڏيکاري ٿو ته هن زندگي گذارڻ جي ڪاروبار کي ڪيئن ڏٺو. سندس ٻيو  &quot;رسالت الغفران&quot; آسمان تي بت پرست دور جي عرب شاعرن سان سندس ملاقات کي ظاهر ڪري ٿو ۽ جنت ۾ فوت ٿيل سان ڳالهائڻ جي پهلوءَ جي ڪري، &quot;رسالت الغفران&quot; جو مقابلو ڊانٽي جي &quot;طربيه آسماني&quot; سان ڪيو ويو آهي، جيڪو سوين سالن بعد آيو.&lt;ref&gt;William Montgomery Watt and Pierre Cachia, ''A History of Islamic Spain'', 2nd edition, Edinburgh University Press, 1996, pp. 125–126, {{ISBN|0-7486-0847-8}}.&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|[[ابن سينا]]
|[[File:Avicenna TajikistanP17-20Somoni-1999 (cropped).png|80px]]
|خراسان، موجوده {{پرچم|تاجڪستان}} 
|980–1037
|عقليت پسند 
|&lt;small&gt;&lt;sub&gt;'''اسلامي سونهري دور جي سڀ کان اهم مفڪرن ۽ ليکڪن مان هڪ سمجهيو ويندو آهي،&lt;ref&gt;{{cite web|url=http://www.britannica.com/EBchecked/topic/45755/Avicenna|title=Avicenna (Persian philosopher and scientist) – Britannica Online Encyclopedia|publisher=Britannica.com|access-date=2012-01-07}}&lt;/ref&gt; وجود ۽ جوهر جي وچ ۾ سندس فرق، خاص طور تي روح جي فطرت جي سندس نظريي، وچين دور جي يورپ کي متاثر ڪيو. سندس نفسيات ۽ علم جي نظريي وليم آف آورگن، پيرس جي بشپ ۽ البرٽس ميگنس کي متاثر ڪيو، جڏهن ته سندس مابعد الطبيعات ٿامس اڪيناس جي فلسفي تي اثرانداز هئي.&lt;ref&gt;{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5|title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980–1037)|date=2006-01-06|publisher=Iep.utm.edu|access-date=2010-01-19}}&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|حميد الدين الڪرماني
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|996–1021
|
|&lt;small&gt;&lt;sub&gt;'''سندس اهم ڪم &quot;راحت العقل&quot; وضاحت ڪري ٿو ته بدلجندڙ دنيا ۾ ذهن ۽ عقل جي دائمي زندگي ڪيئن حاصل ڪجي. &quot;العقول الذهبيه&quot;، (وحي جي ضرورت جي خلاف الرازي جي دليل کي رد ڪندي) ۽ ڪتاب الرياض (ابتدائي اسماعيلي ڪاسمولوجي بابت) سندس ٻين ڪمن'''&lt;/sub&gt;&lt;/small&gt; &lt;small&gt;&lt;sub&gt;'''۾ شامل آهن.&lt;ref name=&quot;daftary&quot;&gt;{{cite book|last1=Daftary|first1=Farhad|title=Intellectual Traditions in Islam|year=2000|publisher=I.B.Tauris|isbn=978-1860644351|page=97}}&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|ناصر خسرو
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1004–1088
|
|&lt;small&gt;&lt;sub&gt;'''سندس علم ۽ آزادي سندس وقت جي مکيه مسئلن بابت 30 سوالن ۽ جوابن جي هڪ سلسلي تي مشتمل آهي، جيڪا دنيا جي تخليق کان وٺي موت کان پوءِ انساني آزاد مرضي ۽ آخرت ۾ جزا ۽ سزا جي تصور تي آهن.&lt;ref&gt;{{cite book|title=Knowledge and Liberation: A Treatise on Philosophical Theology|author=Nasir Khusraw|date=July 2, 1999|publisher=I. B. Tauris in Association with the Institute of Ismaili Studies; Reprint edition|translator=F.M. Hunzai}}&lt;/ref&gt; سندس ٻئي ڪتابن ۾ &quot;روشن نامه&quot; ۽ &quot;سعادت نامه&quot; شامل آهن.'''&lt;/sub&gt;&lt;/small&gt;
|-
|ابن ظفر الصيقلي
|[[File:Ibn_Zafar_al_Siquilli.jpg|80px]]
|صقليه، موجوده سسلي، {{پرچم|اٽلي}}
|1104–1170
|
|&lt;small&gt;&lt;sub&gt;'''هڪ همه دان، فلسفي ۽ صقليه (سسلي) ۾ نارمن دور جو هڪ اهلڪار، جن کي مغرب ۾ &quot;ميڪاويلي جو عرب استاد&quot; سڏيو وڃي ٿو، 30 کان مٿان ڪتابون لکيو،&lt;ref&gt;Arié, Miniatures pp. 1–4&lt;/ref&gt; خاص طور تي سندس شاندار تصنيف، &quot;سلوان المطاع في عدوان الأتباع&quot;، (لفظي طور تي رعايا جي دشمني تي حڪمرانن کي مشورو) ۾، حڪمرانن لاءِ مخالفتن کي تلاش ڪرڻ ۽ اختيار برقرار رکڻ لاءِ، حڪمت عملين تي زور ڏنو ويو آهي.&lt;ref&gt;*Richard Hrair Dekmejian and Adel Fathy Thabit: ''Machiavelli's Arab Precursor: Ibn Zafar al-Siquilli''; British Journal of Middle Eastern Studies (2000), 27, 125-137.&lt;/ref&gt;&lt;ref&gt;*Rachel Arié, ''Miniatures hispano-musulmanes'', Leyden (E. J. Brill) 1969.&lt;/ref&gt;&lt;ref&gt;*Umberto Rizzitano, ''Ibn Ẓafar, Abū ‘Abd Allāh'' in Encyclopaedia of Islam, Vol. IV, p.&amp;nbsp;970.&lt;/ref&gt;&lt;ref&gt;*Emeri J. van Donzel, [https://books.google.com/books?id=zHxsWspxGIIC&amp;dq=Ali%20ibn%20Jafar%20Ibn%20al-Qatta&amp;pg=PA162 Islamic Desk Reference]
&lt;/ref&gt;'''&lt;/sub&gt;&lt;/small&gt;
|-
|[[امام غزالي]] 
|
|[[فارس]]، موجوده {{پرچم|ايران}}
|1058–1111
|صوفي، اشعري 
|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]].&lt;ref name=&quot;Watt1953&quot;&gt;{{cite book|last=Watt|first=W. Montgomery|title=The Faith and Practice of Al-Ghazali|year=1953|publisher=George Allen and Unwin Ltd.|location=London|url=http://www.ghazali.org/works/watt3.htm}}&lt;/ref&gt;
|-
|[[ابن باجه]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1095–1138
|
|His main philosophical idea is that the human soul could become one with the Divine through a hierarchy starting with sensing of the forms (containing less and less matter) to the impression of Active Intellect. His most important philosophical work is ''Tadbīr al-mutawaḥḥid'' (The Regime of the Solitary).&lt;ref&gt;{{cite book|last1=Fakhry|first1=Majid|title=Islamic philosophy, theology and mysticism: a short introduction|date=2003|publisher=Oneworld|location=Oxford, England}}&lt;/ref&gt;
|-
|[[ابن طفيل]]
|
|[[اندلس]]، موجوده {{پرچم|اسپين}}
|1105–1185
|
|His work [[Hayy ibn Yaqdhan]], is known as ''The Improvement of Human Reason'' in English and is a philosophical and allegorical novel which tells the story of a [[feral child]] named Hayy who is raised by a [[gazelle]] and is living alone without contact with other human beings. This work is continuing Avicenna's version of the story and is considered as a response to [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'', which had criticized Avicenna's philosophy.&lt;ref name=&quot;Fancy&quot;&gt;Nahyan A. G. Fancy (2006), &quot;Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)&quot;, pp. 95–102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/|date=2015-04-04}}&lt;/ref&gt;
|-
|[[ابن رشد]] 
|[[File:Statue of Averroes (Córdoba) - BAE09705.jpg|80px]]
| قرطبه، [[اندلس]]، موجوده {{پرچم|اسپين}}
|1126–1198
|Peripatetic
|Being described as &quot;founding father of secular thought in Western Europe&quot;,&lt;ref name=&quot;brown.edu&quot;&gt;{{cite web|title=John Carter Brown Library Exhibitions – Islamic encounters |url=http://www.brown.edu/Facilities/John_Carter_Brown_Library/islam/pages/exchange.html |access-date=October 30, 2012}}&lt;/ref&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot;&gt;{{cite web |title=Ahmed, K. S. &quot;Arabic Medicine: Contributions and Influence&quot;. The Proceedings of the 17th Annual History of Medicine Days, March 7th and 8th, 2008 Health Sciences Centre, Calgary, AB. |url=http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |access-date=October 30, 2012 |archive-date=June 6, 2013 |archive-url=https://web.archive.org/web/20130606022334/http://dspace.ucalgary.ca/bitstream/1880/47472/1/2008_HMD_Ahmed.pdf |url-status=dead }}&lt;/ref&gt; He was known by the nickname ''the Commentator'' for his precious commentaries on Aristotle's works. His main work was ''[[The Incoherence of the Incoherence]]'' in which he defended philosophy against [[al-Ghazali]]'s claims in ''[[The Incoherence of the Philosophers]]''. His other works were the ''Fasl al-Maqal'' and the ''Kitab al-Kashf''.&lt;ref name=&quot;brown.edu&quot; /&gt;&lt;ref name=&quot;dspace.ucalgary.ca&quot; /&gt;
|-
|افضال الدين ڪاشاني
|
|فارس، ايران
|?–1213
|
|He was involved in explaining the salvific power of self-awareness.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}} That is: &quot;To know oneself is to know the everlasting reality that is consciousness, and to know it is to be it.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}  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.&lt;ref name=&quot;Iranica&quot; /&gt;{{failed verification|date=May 2019}}
|-
|نجم الدين ڪبري 
|
|فارس
|1145–1220
|صوفي ازم
|As the founder of the [[Kubrawiyya]] Sufi order,&lt;ref name=&quot;Henry Corbin&quot;&gt;[[Henry Corbin]], &quot;''History of Islamic Philosophy''&quot; and &quot;''En Islam Iranien''&quot;.&lt;/ref&gt; he is regarded as a pioneer of the [[Sufi]]sm. His books are discussing dreams and visionary experience, among which is a Sufi commentary on the [[Quran]].&lt;ref name=&quot;Encyclopaedia of Islam, Second Edition&quot;&gt;{{cite book|last=Algar|first=Hamid|title=Kubra, Shaykh Abu 'l-Djannab Ahmad b. 'Umar Nadjm al-Din|year=2011|publisher=Brill Online|url=http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4470}}&lt;/ref&gt;
|-
|فخر الدين الرازي
| 
|فارس
|1149–1209
|اشعري 
| His major work [[Tafsir al-Kabir (al-Razi)|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]] &quot;holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation.&quot;&lt;ref name=&quot;Cooper&quot;&gt;{{citation|title=al-Razi, Fakhr al-Din (1149–1209)|encyclopedia=[[Routledge Encyclopedia of Philosophy]]|author=John Cooper|year=1998|publisher=[[Routledge]]|url=http://www.muslimphilosophy.com/ip/rep/H044.htm|access-date=2010-03-07}}&lt;/ref&gt;
|-
|'''شهاب الدين سهروردي''' 
|
|فارس
|1155–1191
|صوفي
|As the founder of [[Illuminationism]], an important school in [[Islam]]ic [[mysticism]], The &quot;light&quot; in his &quot;Philosophy of Illumination&quot; is a divine source of knowledge which has significantly affected Islamic philosophy and [[esoteric]] knowledge.&lt;ref name=&quot;Ziai, H. 1997&quot;&gt;{{cite book|last1=Ziai|first1=H|title=Al-Suhrawardi, vol. 9|date=1997|publisher=Encyclopaedia of Islam|pages=782–784}}&lt;/ref&gt;&lt;ref name=&quot;Seyyed Hossein Nasr 1993. Pg 158&quot;&gt;{{cite book|last1=Nasr|first1=Seyyed Hossein|title=The need for a sacred science|date=1993|publisher=SUNY Press|page=158}}&lt;/ref&gt;
|-
|[[ابن عربي]]
|[[File:Ibn Arabi.jpg|80px]]
|[[اندلس]]، اسپين 
|1165–1240
|صوفي
|He was an [[Arab]] [[al-Andalus|Andalusian]] [[Sufism|Sufi]] [[mysticism|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.&lt;ref&gt;Naqvi, S. Ali Raza, THE BEZELS OF WISDOM (Ibn al-'Arabī's Fuṣūṣ al-Ḥikam) by R.W.J. Austin (rev.), Islamic Studies, Vol. 23, No. 2 (Summer 1984), pp. 146–150&lt;/ref&gt;&lt;ref&gt;Chittick, William C. &quot;The Disclosure of the Intervening Image: Ibn 'Arabî on Death&quot;, Discourse 24.1 (2002), pp. 51–62&lt;/ref&gt;&lt;ref&gt;Almond, Ian. &quot;The Honesty of the Perplexed: Derrida and Ibn 'Arabi on 'Bewilderment'&quot;, Journal of the American Academy of Religion, Vol. 70, No. 3 (Sep., 2002), pp. 515–537&lt;/ref&gt;
|-
|[[نصيرالدين طوسي]]
|
|فارس
|1201–1274
|
|As a supporter of [[Avicennian logic]] he was described by [[Ibn Khaldun]] as the greatest of the later [[Persian people|Persian]] scholars.&lt;ref name=&quot;Dabashi&quot;&gt;Dabashi, Hamid. ''Khwajah Nasir al-Din Tusi: The philosopher/vizier and the intellectual climate of his times''. Routledge History of World Philosophies. Vol I.&lt;/ref&gt; Corresponding with [[Sadr al-Din al-Qunawi]], the son-in-law of [[Ibn Arabi|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).
|-
|[[رومي|مولانا رومي]]
|
|[[عثماني سلطنت]]، موجوده ايرزرم، {{پرچم|ترڪي}}
|1207–1273
|صوفي 
|Described as the &quot;most popular poet in America&quot;,&lt;ref name=&quot;BBC-Haviland&quot;&gt;{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi — 800 years on|author=Charles Haviland|work=BBC News|date=2007-09-30|access-date=2007-09-30}}&lt;/ref&gt; he was an evolutionary thinker, in that he believed that all matter after devolution from the divine [[Ego (spirituality)|Ego]] experience an evolutionary cycle by which it return to the same divine Ego,&lt;ref&gt;M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.&lt;/ref&gt; 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 [[Sufi]]s as the Persian-language [[Qur'an]].&lt;ref&gt;{{cite book|author=J.T.P. de Bruijn|title=Comparative Notes on Sanai and 'Attar|publisher=L. Lewisohn|page=361}}&lt;/ref&gt; His other work, [[Fihi ma fihi|''Fihi Ma Fihi'']] (In It What's in It), includes seventy-one talks given on various occasions to his disciples.&lt;ref&gt;Franklin Lewis, ''Rumi: Past and Present, East and West&amp;nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.&lt;/ref&gt;
|-
|[[ابن النفيس]] 
|[[File:Ibn al-Nafis.jpg|80px]]
|[[ايوبي سلطنت]]، موجوده [[دمشق]]، {{پرچم|شام}}
|1213–1288
|
|His ''Al-Risalah al-Kamiliyyah fil Siera al-Nabawiyyah'' or''[[Theologus Autodidactus]]'' is said to be the first [[Philosophical novel|theological novel]] in which he attempted to prove that the human mind is able to deduce the truths of the world through reasoning.&lt;ref name=&quot;roubi&quot;&gt;Abu Shadi Al-Roubi (1982), ''Ibn Al-Nafis as a philosopher'', ''Symposium on Ibn al-Nafis'', Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait ([[cf.]] [http://www.islamset.com/isc/nafis/drroubi.html Ibn al-Nafis As a Philosopher], ''Encyclopedia of Islamic World'' [https://web.archive.org/web/20080206072116/http://www.islamset.com/isc/nafis/drroubi.html])&lt;/ref&gt; He described this book as a defense of &quot;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&quot;.&lt;ref name=&quot;fancy&quot;&gt;{{Cite thesis
 |last=Fancy
 |first=Nahyan A. G.
 |year=2006
 |title=Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)
 |journal=Electronic Theses and Dissertations
 |url=http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615
 |access-date=2014-10-07
 |archive-date=2015-04-04
 |archive-url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615/
 |url-status=dead
 }}&lt;/ref&gt;
|-
|قطب الدين شيرازي 
|[[File:Ghotb2.jpg|80px]]
|شيراز، فارس
|1217–1311
|
|He was a [[Sufi]] from [[Shiraz]] who was famous for his commentary on [[School of Illumination|Hikmat al-ishraq]] of [[Shahab al-Din Suhrawardi|Suhrawardi]]. His major work is the ''Durrat al-taj li-ghurratt al-Dubaj'' (Pearly Crown) which is an Encyclopedic work on philosophy including philosophical views on natural sciences, theology, logic, public affairs, ethnics, mysticism, astronomy, mathematics, arithmetic and music.&lt;ref&gt;Sayyed ʿAbd-Allāh Anwār, Encyclopædia Iranica, &quot;QOṬB-AL-DIN ŠIRĀZI, Maḥmud b. Żiāʾ-al-Din Masʿud b. Moṣleḥ&quot;,[http://www.iranicaonline.org/articles/qotb-al-din-sirazi]&lt;/ref&gt;
|-
|ابن سبين 
| 
|اندلس 
|1236–1269
|
|He was a [[Sufi]] philosopher, the last [[philosophy|philosopher]] of the [[Al-Andalus|Andalus]], and was known for his replies to questions from [[Frederick II, Holy Roman Emperor|Frederick II]], the ruler of [[Sicily]]. His [[school]] is a mixture of philosophical and [[Gnostic]] thoughts.&lt;ref&gt;{{harvnb|Nasr|2006|pp=156–157}}&lt;/ref&gt;
|-
|سيد حيدر آملي 
|
|فارس، ايران 
|1319–1385
|
|As the main commentator of the [[Ibn Arabi]]'s mystic philosophy and the representative of Persian [[Imamah (Shia doctrine)|Imamah]] theosophy, he believes that the [[Imamah (Shia doctrine)|Imams]] who were gifted with [[Mysticism|mystical]] knowledge were not just guides to the Shia [[Sufi]]s. He was both a critic of Shia whose religion was confined to legalistic system and Sufis who denied certain regulations issued from the Imams.&lt;ref name=&quot;Kohlberg&quot;&gt;{{cite web
|last=Kohlberg
|first=Etan
|title=Encyclopædia Iranica
|work=Amoli, Sayyed Baha-Al-Din
}}&lt;/ref&gt;
|-
|التفتازاني
| 
|فارس، ايران 
|1322–1390
|
|Al-Taftazani's treatises, even the commentaries, are &quot;standard books&quot; for students of Islamic theology. His papers have been called a &quot;compendium of the various views regarding the great doctrines of Islam&quot;.&lt;ref name=&quot;Al-Taftazani 1950 p. XX&quot;&gt;Al-Taftazani, Sad al-Din Masud ibn Umar ibn Abd Allah (1950). ''A Commentary on the Creed of Islam: Sad al-Din al-Taftazani on the Creed of Najm al-Din al-Nasafi'' (Earl Edgar Elder Trans.). New York: Columbia University Press. p. XX.&lt;/ref&gt;
|-
|[[ابن خلدون]]
|
|[[مملوڪ سلطنت]]، موجوده {{پرچم|تونس}}
|1332–1406
|اشعري 
|He is known for his [[The Muqaddimah]] which [[Arnold J. Toynbee]] called it &quot;a [[philosophy of history]] which is undoubtedly the greatest work of its kind.&quot;&lt;ref name=&quot;Britannica&quot;&gt;''[[Encyclopædia Britannica]]'', 15th ed., vol. 9, p. 148.&lt;/ref&gt; [[Ernest Gellner]] considered Ibn Khaldun's definition of [[government]], &quot;an institution which prevents injustice other than such as it commits itself&quot;, the best in the history of [[political theory]].&lt;ref&gt;Ernest Gellner, ''Plough, Sword and Book'' (1988), p. 239&lt;/ref&gt; 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.&lt;ref&gt;{{Cite journal | jstor=3590803 | title=Translation and the Colonial Imaginary: Ibn Khaldûn Orientalist | last1=Hannoum | first1=Abdelmajid | journal=History and Theory | year=2003 | volume=42 | issue=1 | pages=61–81 | doi=10.1111/1468-2303.00230 }}&lt;/ref&gt;
|-
|عبدالڪريم جلي
| 
|عباسي خلافت، عراق
|1366–1424
|صوفي
|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]].&lt;ref&gt;Peters, F.E. (1990) ''Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume III: The Works of the Spirit'' Princeton University Press, Princeton, NJ, p.254-257;&lt;/ref&gt;&lt;ref&gt;[http://www.sunnirazvi.org/qadiri/ego/carnal.htm ''The Qadiriya Sufi Way'' Sunni Razvi Society] {{webarchive|url=https://web.archive.org/web/20061231192011/http://www.sunnirazvi.org/qadiri/ego/carnal.htm |date=2006-12-31 }}&lt;/ref&gt; Jili thought of the Absolute Being as a Self, which later on influenced [[Muhammad Iqbal]].&lt;ref&gt;Allama Muhammad Iqbal in his letter dated 24 January 1921 to R.A. Nicholson (''Letters of Iqbal''  Iqbal Academy, Lahore (1978), pp. 141–42)&lt;/ref&gt;
|-
|[[جامي|عبدالرحمان جامي]]
|[[File:Jami poet.jpg|80px]]
|فارس، ايران
|1414–1492
|صوفي
|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,&lt;ref&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; through which Jami uses figurative symbols to depict the key stages of the [[Sufi]] path such as repentance.&lt;ref name=&quot;huart1&quot;&gt;{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}&lt;/ref&gt;&lt;ref name=&quot;lingwood175&quot;&gt;{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}&lt;/ref&gt; The mystical and philosophical explanations of the nature of divine mercy, is also among his works.&lt;ref name=&quot;rizvi1&quot;&gt;{{cite journal|last=Rizvi|first=Sajjad|title=The Existential Breath of al-rahman and the Munificent Grace of al-rahim: The Tafsir Surat al-Fatiha of Jami and the School of Ibn Arabi|journal=Journal of Qur'anic Studies}}&lt;/ref&gt;
|-
|[[Bahāʾ al-dīn al-ʿĀmilī]]
|[[File:Sheik bahayi.jpg|80px]]
|Levant, Jabal Amel
|1547–1621
|
|Regarded as a leading scholar and [[mujaddid]] of the seventeenth century,&lt;ref name=&quot;Iranica&quot;&gt;[[Encyclopædia Iranica]], ''[http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b BAHĀʾ-AL-DĪN ʿĀMELĪ, SHAIKH MOḤAMMAD B. ḤOSAYN BAHĀʾĪ]'' by E. Kohlberg.&lt;/ref&gt; he worked on [[tafsir]], [[hadith]], [[grammar]] and [[fiqh]] (jurisprudence).&lt;ref name=&quot;Iranica&quot; /&gt; In his work ''Resāla fi’l-waḥda al-wojūdīya'' (Exposition of the concept of &quot;Unity of Existences&quot;), he states that the [[Sufi]]s are the true believers, &quot;calls for an unbiased assessment of their utterances, and refers to his own mystical experiences.&quot;&lt;ref name=&quot;Iranica&quot; /&gt;&lt;ref&gt;{{cite web|last1=Kohlberg|first1=E.|title=BAHĀʾ-AL-DĪN ʿĀMELĪ|url=http://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b|website=Encyclopedia Iranica|access-date=December 3, 2014}}&lt;/ref&gt;
|-
|[[Mir Damad]]
|
|Persia (Iran)
|?–1631
|
|Professing in the Neoplatonizing Islamic Peripatetic traditions of [[Avicenna]] and [[Shahab al-Din Suhrawardi|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]].&lt;ref&gt;{{harvnb|Nasr|2006|p=214}}&lt;/ref&gt; ''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.&lt;ref&gt;{{harvnb|Nasr|2006}}&lt;/ref&gt;
|-
|[[Mir Fendereski]]
|
|Persia (Iran)
|1562–1640
|
|He was trained in the works of [[Avicenna]], and [[Mulla Sadra]] studied under him.&lt;ref&gt;Fazlur Rahman, ''The Philosophy of Mullā Ṣadrā (Ṣadr Al-Dīn Al-Shirāzī)'', SUNY Press, 1975&lt;/ref&gt; His main work''al-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.&lt;ref&gt;{{Cite web|url=http://www.iranicaonline.org/articles/mir-fendereski-sayyed-amir-abul-qasem|title = Welcome to Encyclopaedia Iranica}}&lt;/ref&gt;
|-
|[[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.&lt;ref&gt;Leaman (2007), p.146&lt;/ref&gt;&lt;ref&gt;[http://www.muslimphilosophy.com/ip/rep/H027.htm Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)] by John Cooper&lt;/ref&gt; 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 &quot;a new philosophical insight in dealing with the nature of [[reality]]&quot; and created &quot;a major transition from [[essentialism]] to [[existentialism]]&quot; in Islamic philosophy.&lt;ref name=&quot;Kamal&quot;&gt;{{citation|title=Mulla Sadra's Transcendent Philosophy|first=Muhammad|last=Kamal|year=2006|publisher=Ashgate Publishing, Ltd.|isbn=978-0-7546-5271-7|pages=9 &amp; 39}}&lt;/ref&gt; He also created for the first time a &quot;distinctly Muslim school of [[Hikmah]] based especially upon the inspired doctrines which form the very basis of Shiism,&quot; especially what contained in the [[Nahj al-Balagha]].&lt;ref name=&quot;Mian Sharif&quot;&gt;{{cite book|last1=Sharif|first1=Mian Mohammad|title=History of Muslim Philosophy, Vol 2|date=1966|publisher=Allgauer Heimatverlag GmbH|location=Germany|pages=938, 920 &amp; 907|author-link=Muhammad Sharif}}&lt;/ref&gt;

|-
|[[Qazi Sa’id Qumi]]
|
|Persia (Iran)
|1633–1692
|
|He was the pupil of [[Rajab Ali Tabrizi]], [[Muhsen Feyz]] and [[Abd al-Razzaq Lahiji]], and wrote comments on the Theology attributed to Aristotle, a work which Muslim philosophers have always continued to read. His commentaries on [[al-Tawhid]] by [[al-Shaykh al-Saduq]] is also famous.&lt;ref&gt;Corbin (1993), pp.346–347&lt;/ref&gt;
|-
|[[Shah Waliullah Dehlawi|Shah Waliullah]]
| 
|India
|1703–1762
|
|He attempted to reexamine Islamic theology in the view of modern changes. His main work ''The Conclusive Argument of God'' is about Muslim theology and is still frequently referred to by new Islamic circles. ''Al-Budur al-bazighah'' (The Full Moons Rising in Splendor) is another work of him in which he explains the basis of faith in view of rational and traditional arguments.&lt;ref name=&quot;Jalbani2006&quot;&gt;{{cite book|last=Jalbani|first=G.N.|title=Life of Shah Wali Allah|year=2006|publisher=Kitab Bhavan|location=New Delhi, India|isbn=9788171513703|edition=1st|url=https://books.google.com/books?id=s3qbYgEACAAJ}}&lt;/ref&gt;&lt;ref name=&quot;ikram64&quot;&gt;{{cite book|title=Muslim civilization in India|year=1964|publisher=Columbia University Press|location=New York|isbn=9780231025805|author=S. M. Ikram|author-link=S. M. Ikram|editor=Ainslie T. Embree|editor-link=Ainslie T. Embree|access-date=April 12, 2013|chapter=XIX. A Century of Political Decline: 1707–1803|chapter-url=http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/ikram/part2_19.html}}&lt;/ref&gt;
|-
|[[Syed Ameer Ali]] 
|[[File:SyedAmeerAli.jpg|104x104px]]
|India
|1849–1928
|Modernist
|Sir Syed Ameer Ali was a British-Indian scholar achieving [[Order of the Star of India|''order of the star of India'']]. He was one of the leading Islamic scholars India who tried to bring modernity in Islam.&lt;ref&gt;{{Cite web|title=Ali, Syed Ameer – Banglapedia|url=http://en.banglapedia.org/index.php?title=Ali,_Syed_Ameer|access-date=2020-12-08|website=en.banglapedia.org}}&lt;/ref&gt; Instead of revolting against British Empire, he tried to popularize modern education such as learning English language. Two of his most famous books are – ''The Spirit of Islam'' and ''Short History Of The Saracens''.&lt;ref&gt;{{Cite web|date=2013-10-24|title=Syed Ameer Ali {{!}} Former Judge in the Calcutta High Court.|url=https://storyofpakistan.com/syed-ameer-ali/|access-date=2020-12-08|website=Story Of Pakistan|language=en-US}}&lt;/ref&gt; 
|-
|[[Muhammad Iqbal]]
|[[File:Allama Iqbal.jpg|center|132x132px]]
|(British India)
Pakistan
|1877–1938
|Modernist/
Sufi
|Other than being an eminent poet, he is recognized as the &quot;Muslim philosophical thinker of modern times&quot;.&lt;ref name=&quot;aml.org.pk&quot;&gt;{{cite web|url=http://www.aml.org.pk/AllamaIqbal.html |title=Allama Muhammad Iqbal Philosopher, Poet, and Political leader |publisher=Aml.Org.pk |access-date=2012-03-02 |url-status=usurped |archive-url=https://web.archive.org/web/20120305000639/http://www.aml.org.pk/AllamaIqbal.html |archive-date=2012-03-05 }}&lt;/ref&gt; He wrote two books on the topic of ''[[The Development of Metaphysics in Persia]]'' and ''[[The Reconstruction of Religious Thought in Islam]]''&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt; In which he revealed his thoughts regarding Islamic Sufism explaining that it trigger the searching soul to a superior understanding of life.&lt;ref name=&quot;bio-iqbalsworks&quot;&gt;{{cite web|title=Allama Iqbal – biography – Iqbal's works|url=http://www.allamaiqbal.com/person/biography/biotxtread.html|publisher=Iqbal Academy|date=May 26, 2006|format=PHP|access-date=August 6, 2012}}&lt;/ref&gt; God, the meaning of prayer, human spirit and Muslim culture are among the other issues discussed in his works.&lt;ref name=&quot;bio-iqbalsworks&quot; /&gt;
|-
|[[Muhammad Husayn Tabatabaei|Seyed Muhammad Husayn Tabatabaei]]
|[[File:Allame-Tabatabai-youth.jpg|80px]]
|Persia (Iran)
|1892–1981
|Shia
|He is famous for ''[[Tafsir al-Mizan]]'', the [[Quran]]ic [[exegesis]]. His philosophy is centered on the sociological treatment of human problems.&lt;ref name=&quot;Algar&quot;&gt;{{cite book|last1=Algar|first1=Hamid|title=Biography of Allamah Sayyid Muhammad Husayn Tabatabaei|publisher=Oxford University Press|location=University of California, Berkeley}}&lt;/ref&gt; In his later years he would often hold study meetings with [[Henry Corbin]] and [[Seyyed Hossein Nasr]], in which the classical texts of divine knowledge and gnosis along with what Nasr calls comparative gnosis were discussed. [[Shi'a Islam (Book)|Shi'a Islam]], ''The Principles of Philosophy and the Method of Realism'' ({{langx|fa|Usul-i-falsafeh va ravesh-i-ri'alism}}) and ''Dialogues with Professor Corbin'' ({{langx|fa|Mushabat ba Ustad Kurban}}) are among his works.&lt;ref name=&quot;Algar&quot; /&gt;
|-
|[[Ghulam Ahmed Perwez]]
|
|Pakistan
|1903–1985
|Modernist/
[[Quranism|Quranist]]
|He was a famous theologian from Pakistan inspired by [[Muhammad Iqbal]].&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2014-09-21|title=The rise and fall of a spiritual rebel|url=http://www.dawn.com/news/1132974|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; Being a protege of Allama Muhammad Iqbal his main focus was to separate between ''&quot;Deen&quot;'' and ''&quot;Madhab&quot;''. According to him Islam was revelated as Deen which's main purpose was to create a successful and happy society.&lt;ref&gt;{{Cite web|title=Introduction: Islam – A Challenge to Religion by Allama Ghulam Ahmad Parwez {{!}} Allama Ghulam Ahmad Parwez|url=https://www.newageislam.com/books-and-documents/allama-ghulam-ahmad-parwez/introduction--islam--a-challenge-to-religion-by-allama-ghulam-ahmad-parwez/d/1555|access-date=2020-12-05|website=www.newageislam.com|language=en}}&lt;/ref&gt; He rejected the idea of a state being ruled by Islamic scholars, although he also criticized western secularism.&lt;ref&gt;{{Cite web|last=Paracha|first=Nadeem F.|date=2015-08-13|title=Shaping histories: The most influential books in Pakistan|url=http://www.dawn.com/news/1200253|access-date=2020-12-05|website=DAWN.COM|language=en}}&lt;/ref&gt; He firmly believed that Islam isn't based on blind faith but rational thinking. His most famous book is ''&quot;Islam: A Challenge to Religion&quot;.'' 
|-
|[[Abul A'la Maududi]]
|
|Pakistan
|1903–1979
|
|His major work is [[The Meaning of the Qur'an]] in which he explains that The Quran is not a book of abstract ideas, but a Book which contains a message which causes a movement.&lt;ref&gt;1979, Tafhimul Qur'an, Vol. I, Lahore, pp. 334&lt;/ref&gt;  Islam, he believes, is not a 'religion' in the sense this word is usually comprehended, but a system encompassing all areas of living.&lt;ref&gt;{{cite web|title=A. Maududi's 'Towards Understanding Islam' |url=http://www.geocities.com/alummah2000/MeaningOfIslam.html |archive-url=https://web.archive.org/web/20091024074605/http://geocities.com/alummah2000/MeaningOfIslam.html |archive-date=2009-10-24 |url-status=dead }}&lt;/ref&gt; In his book ''[[Islamic Way of Life]]'', he largely expanded on this view.
|-
|[[Henry Corbin]]
|
|France
|1903–1978
|
|He was a [[philosopher]], [[theologian]] and professor of [[Islamic studies|Islamic Studies]] at the [[University of Paris|Sorbonne]] in [[Paris]] where he encountered [[Louis Massignon]], and it was he who introduced Corbin to the writings of [[Shahab al-Din Suhrawardi|Suhrawardi]] whose work affected the course of Corbin's life.&lt;ref name=&quot;Encyclopedia of Religion&quot;&gt;[http://www.bookrags.com/research/corbin-henry-eorl-03/ Corbin, Henry] an article by Encyclopedia of Religion&lt;/ref&gt; 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.&lt;ref name=&quot;Encyclopedia of Religion&quot; /&gt;
|-
|[[Abdel Rahman Badawi]]
|
|Egypt
|1917–2002
|
|He adopted existentialism since he wrote his ''Existentialist Time'' in 1943. His version of existentialism, according to his own description, differs from Heidegger's and other existentialists in that it gives preference to action rather than thought. in his later work,''Humanism And Existentialism In Arab Thought'', however, he tried to root his ideas in his own culture.&lt;ref&gt;Mona Mikhail (1992), ''Studies in the Short Fiction of Mahfouz and Idris'', [[NYU Press]], p. 28&lt;/ref&gt;&lt;ref&gt;{{cite web|title=Abdul-Rahman Badawi|url=http://www.arabphilosophers.com/English/philosophers/modern/modern-names/eAbdul_Rahman_Badawi.htm|website=Philosophers of the Arabs}}&lt;/ref&gt;
|-
|[[Morteza Motahhari]]
|[[File:مرتضی مطهری در جوانی.jpg|80px]]
|Persia (Iran)
|1919–1979
|Shia
|Considered among the important influences on the ideologies of the [[Islamic Republic]],&lt;ref&gt;{{cite book|author=Manouchehr Ganji|title=Defying the Iranian Revolution: From a Minister to the Shah to a Leader of Resistance|url=https://books.google.com/books?id=NboVl-CeYs0C&amp;pg=PA109|access-date=8 August 2013|year=2002|publisher=Greenwood Publishing Group|isbn=978-0-275-97187-8|pages=109}}&lt;/ref&gt; 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 [[Hosseiniye Ershad|the Hosseiniye Ershad]] in Northern Tehran, most of which have been turned into books on Islam, Iran, and historical topics.&lt;ref&gt;{{cite web|last=Kasra|first=Nilofar|title=Ayatollah Morteza Motahhari|url=http://iichs.org/index_en.asp?id=1627&amp;doc_cat=16|work=IICHS|access-date= July 27, 2013}}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Ja'fari]]
|[[File:Məhəmməd Təği Cəfəri.jpg|80px]]
|Persia (Iran)
|1923–1998
|Shia
|He wrote many books on a variety of fields, the most prominent of which are his 15-volume Interpretation and Criticism of [[Rumi]]'s [[Masnavi]], and his unfinished, 27-volume Translation and Interpretation of the [[Nahj al-Balagha]]. These works show his ideas in anthropology, sociology, moral ethics, philosophy and mysticism.
|-
|[[Mohammed Arkoun]]
|
|Algeria
|1928–2010
|Modernist
|He wrote on Islam and modernity trying to rethink the role of Islam in the contemporary world.&lt;ref name=&quot;Arkoun&quot;&gt;{{cite web|title=In Memory of Professor Mohammed Arkoun|url=http://iis.ac.uk/view_article.asp?ContentID=111895|website=The Institute of Ismaili Studies|access-date= October 13, 2014|archive-url=https://web.archive.org/web/20141020042420/http://iis.ac.uk/view_article.asp?ContentID=111895|archive-date= October 20, 2014}}&lt;/ref&gt; 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.&lt;ref name=&quot;Arkoun&quot; /&gt;&lt;ref&gt;{{cite book|last1=Arkoun|first1=Mohammed|title=Rethinking Islam: Common Questions, Uncommon Answers|translator= Robert D. Lee|date=July 4, 1994|publisher=Westview Press}}&lt;/ref&gt;
|-
|[[Israr Ahmed]]
|
|Pakistan
|1932–2010
|
|He is the author of ''Islamic Renaissance: The Real Task Ahead'' in which he explains the theoretical idea of the [[Caliphate]] system, arguing that it would only be possible by reviving [[Iman (concept)|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.&lt;ref&gt;Mumtaz Ahmad, &quot;Media-Based Preachers and the Creation of New Muslim Publics in Pakistan,&quot; NBR Special Report 22, February 2010 [http://nbr.org/publications/specialreport/pdf/SR22.pdf]&lt;/ref&gt;
|-
|[[Ali Shariati]]
|[[File:Dr_Ali_Shariati.jpg|80px]]
|Persia (Iran)
|1933–1977
|Modernist/
Shia
|Ali Shariati Mazinani (Persian: علی شریعتی مزینانی,  23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century[3] and has been called the &quot;ideologue of the Iranian Revolution&quot;, although his ideas ended up not forming the basis of the Islamic Republic
|-
|[[Abdollah Javadi-Amoli]]
|
|Persia (Iran)
|1933–
|Shia
|His works are dedicated to Islamic philosophy, especially [[Mulla Sadra]]'s transcendent philosophy.&lt;ref name=&quot;Kamal&quot; /&gt; [[Tasnim|Tafsir Tasnim]] is his explanation of the [[Quran]] in which he follows [[Muhammad Husayn Tabataba'i|Tabatabaei]]'s [[Tafsir al-Mizan]], in that he tries to interpret a verse based on other verses.&lt;ref&gt;{{cite book|author=Javadi Amoli|title=Tasnim: Tafsir of Quran|date=2013|publisher=Asra|location=Tehran}}&lt;/ref&gt; His other work ''As-Saareh-e-Khelqat'' is a discussion about the philosophy of faith and evidence of the existence of God.
|-
|[[Seyyed Hossein Nasr]]
|[[File:Hossein nasr.jpg|80px]]
|Persia (Iran)
|1933–
|Sufi/Shia
| He is a major [[perennial philosophy|perennialist thinker]]. His works defend Islamic and perennialist doctrines and principles while challenging the theoretical underpinnings of modern science.  He argues that [[Desacralization of knowledge|knowledge has been desacralized]] in the [[Human history#Modern history|modern period]], that is, separated from its divine source—God—and calls for its [[Resacralization of knowledge|resacralization]] through [[Tradition (perennialism)|sacred traditions]] and [[Scientia sacra|sacred science]]. His [[environmental philosophy]] is expressed in terms of [[Islamic environmentalism]] and the [[resacralization of nature]].  
|-
|[[Sadiq Jalal al-Azm]]
|[[File:Sadiq Jalal al-Azm at UCLA 5-10-06.jpg|80px]]
|Turkey
|1934–2016
|
|He was working on [[Immanuel Kant]], though, later in his life, he put greater emphasis on the [[Islam]]ic world and its relationship to the West. He was also a supporter of [[human rights]], intellectual freedom and free speech.&lt;ref&gt;{{cite news |url=http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |title=Syrian intellectuals call on the Baath congress to revive 'Damascus spring' |date=2005-09-06 |publisher=ArabicNews.com |access-date=2009-01-15 |url-status=dead |archive-url=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html |archive-date=2006-03-19 |accessdate=2024-11-11 |archivedate=2006-03-19 |archiveurl=https://web.archive.org/web/20060319115555/http://www.arabicnews.com/ansub/Daily/Day/050609/2005060901.html }}&lt;/ref&gt;
|-
|[[Mohammad-Taqi Mesbah-Yazdi]]
|
|Persia (Iran)
|1934–2021
|Shia
|He is an Islamic [[Faqih]] who has also studied works of [[Avicenna]] and [[Mulla Sadra]]. He supports [[Islamic philosophy]] and in particular [[Mulla Sadra]]'s transcendent philosophy. His book ''Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy'' is translated into English.&lt;ref&gt;{{cite book|last1=Miṣbāḥ Yazdī|first1=Muḥammad Taqī|title=Philosophical Instructions: An Introduction to Contemporary Islamic Philosophy|date=1999|translator=Aẓīm Sarvdalīr|translator2=Hajj Dr Muḥammad Legenhausen|publisher=Binghamton University and Brigham Young University}}&lt;/ref&gt;
|-
|[[Mohammad Baqir al-Sadr]]
| 
|Iraq
|1935–1980
|Shia
|He was an [[Iraq]]i [[Shia Islam|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.&lt;ref&gt;{{cite web|author=Ayatullah Muhammad Baqir as-Sadr|title=Our Philosophy- Falsafatuna|url=http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|publisher=Muhammadi Trust of Great Britain and Northern Ireland|access-date=2014-10-09|archive-url=https://web.archive.org/web/20141014111141/http://www.al-islam.org/our-philosophy-falsafatuna-ayatullah-muhammad-baqir-sadr|archive-date=2014-10-14|url-status=dead}}&lt;/ref&gt;
|-
|[[Mohammed Abed al-Jabri]]
|
|Morocco
|1935–2010
|Modernist
|His work ''Democracy, Human Rights and Law in Islamic Thought'' while showing the distinctive nationality of the Arabs, reject the philosophical discussion which have tried to ignore its democratic deficits. Working in the tradition of [[Avincenna]] and [[Averroes]], he emphasizes that concepts such as democracy and law cannot rely on old traditions, nor could be import, but should be created by today's Arabs themselves.&lt;ref&gt;{{cite book|last1=Al Jabri|first1=Mohammed Abed|title=Democracy, Human Rights and Law in Islamic Thought|date=December 9, 2008|publisher=I. B. Tauris}}&lt;/ref&gt; ''The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World'' is also among his works.
|-
|[[Abdolkarim Soroush]]
|[[File:Abdolkarim Soroush 02.jpg|80px]]
|Persia (Iran)
|1945–
|Shia/
Neoplatonist
|Being interested in the philosophy of religion and the philosophical system of [[Rumi]], his book ''the evolution and devolution of religious knowledge'' argues that &quot;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.&quot;&lt;ref name=&quot;vahid&quot;&gt;{{cite book|last1=Vahid|first1=Hamid|title=Islamic Humanism: From Silence to Extinction a Brief Analysis of Abdulkarim Soroush's Thesis of Evolution and Devolution of Religious Knowledge|date=2005|publisher=Center of Islam and Science|location=Tehran, Iran|page=43}}&lt;/ref&gt;&lt;ref&gt;{{cite book|last1=Jahanbakhsh|first1=Forough|title=Islam, Democracy and Religious Modernism in Iran, 1953–2000: From Bazargan to Soroush|url=https://archive.org/details/islamdemocracyre00jaha|url-access=limited|date=2001|page=[https://archive.org/details/islamdemocracyre00jaha/page/n153 145]|publisher=BRILL |isbn=9789004119826}}&lt;/ref&gt;
|-
|[[Javed Ahmad Ghamidi|Javed Ahmed Ghamidi]]
|[[File:Javed_Ahmed_Ghamidi.jpg|101x101px]]
|Pakistan
|1951–
|Modernist
|Javed Ahmed Ghamidi is a Pakistani theologian. He is regarded as one of the contemporary modernists of the Islamic world.&lt;ref&gt;{{Cite web|date=2020-04-07|title=Javed Ahmad Ghamidi: A Modernist Reformist – OpEd|url=https://www.eurasiareview.com/07042020-javed-ahmad-ghamidi-a-modernist-reformist-oped/|access-date=2020-12-08|website=Eurasia Review|language=en-US}}&lt;/ref&gt; Like [[Ghulam Ahmed Perwez|''Parwez'']] he also promotes rationalism and secular thought with deen.&lt;ref&gt;{{Cite web|last=admin|date=2014-12-30|title=10 Unique viewpoints of scholar Javed Ghamidi|url=http://www.convergencestride.com/2014/12/10-unique-viewpoints-scholar-javed-ghamidi/|access-date=2020-12-08|website=Convergence Stride|language=en-US}}&lt;/ref&gt; Ghamidi is also popular for his moderate [[fatwa]]s. Ghamidi also holds the view of [[democracy]] being compatible with Islam.&lt;ref&gt;{{Cite web|title=Monthly Renaissance – Content|url=http://www.monthly-renaissance.com/issue/content.aspx?id=1158|access-date=2020-12-08|website=www.monthly-renaissance.com}}&lt;/ref&gt;
|-

|[[Gary Legenhausen]]
|
|US 
|1953–
|
|''Islam and Religious Pluralism'' is among his works in which he advocates &quot;non-reductive religious pluralism&quot;.&lt;ref&gt;{{cite web|last1=Legenhausen|first1=Gary|title=Islam and Religious Pluralism|url=http://www.uibk.ac.at/theol/leseraum/texte/626.html}}&lt;/ref&gt; In his paper &quot;The Relationship between Philosophy and Theology in the Postmodern Age&quot; he is trying to examine whether philosophy can agree with theology.&lt;ref&gt;{{cite book|last1=Legenhausen|first1=Muhammad|title=The Relationship between Philosophy and Theology in the Postmodern Age|date=12 March 2013|url=http://www.al-islam.org/al-tawhid/vol14-n1/relationship-between-philosophy-and-theology-postmodern-age}}&lt;/ref&gt;
|-
|[[Mostafa Malekian]]
|
|Persia (Iran)
|1956–
|Shia
|He is working on ''Rationality and Spirituality'' in which he is trying to make Islam and reasoning compatible. His major work ''A Way to Freedom'' is about spirituality and wisdom.&lt;ref&gt;{{cite book|last1=Mansour Nejad|first1=Mohammad|title=Naqdi bar Ostadan be Bahane Tajlil|date=1389|publisher=Javan Pooya Publication|location=Tehran|language=fa}}&lt;/ref&gt;
|-
|[[Insha-Allah Rahmati]]
|
|Persia (Iran)
|1966–
|
|His fields of can be summarized as follows: [[Ethics]] and [[Philosophy of religion|Philosophy of Religion]] and [[Islamic philosophy|Islamic Philosophy]]. Most of his work in these three areas.
|-
|[[Shabbir Akhtar]]
|
|England
|1960–2023
|Neo-orthodox Analytical Philosophy 
|This Cambridge-trained thinker is trying to revive the tradition of Sunni Islamic philosophy, defunct since Ibn Khaldun, against the background of western analytical philosophical method. His major treatise is ''The Quran and the Secular Mind'' (2007).
|-
|[[Tariq Ramadan]]
|[[File:Tariq Ramadan Profile Image.png|80px]]
|Switzerland/
France
|1962–
|Modernist
|Working mainly on Islamic theology and the place of Muslims in the West,&lt;ref&gt;[http://www.tariqramadan.com/Reading-the-Koran.html Reading the Koran] {{webarchive|url=https://web.archive.org/web/20110609003736/http://www.tariqramadan.com/Reading-the-Koran.html |date=2011-06-09 }}. Tariq RAMADAN (2008-01-07). Retrieved on 2011-01-30.&lt;/ref&gt; he believes that western Muslims must think up a &quot;Western Islam&quot; in accordance to their own social circumstances.&lt;ref&gt;{{cite book|last1=Livingstone|first1=David|title=Black Terror White Soldiers: Islam, Fascism &amp; the New Age|page=594|url=https://books.google.com/books?id=FYy7TTmQoD4C|isbn=9781481226509|date=2013-06-16|publisher=David Livingstone }}&lt;/ref&gt;
|}

==پڻ ڏسو==
==خارجي لنڪس==
==حوالا==
{{حوالا}}
[[زمرو:مسلمان]]
[[زمرو:فلسفو]]
[[زمرو:اسلام سان لاڳاپيل فهرستون]]</text>
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{{سانچو:سماجي ڳنڍڻن تي سنڌي وڪيپيڊيا}}
&lt;div style=&quot;padding:5px;font-size:medium&quot;&gt;&lt;center style=&quot;word-spacing:1ex&quot;&gt;[[Wikipedia:سفارتخانو|سفارتخاني جي صفحي تي پنھنجون سفارشون ڏيو]] &lt;/center&gt;&lt;/div&gt;
{| bgcolor=&quot;#ADDFAD&quot; align=center style=&quot;width:100% !important; -moz-border-radius: 1em;-webkit-border-radius:1em;border-radius:1em; border-top:2px dashed #3eb2c9;border-bottom:2px dashed #3eb2c9;padding: 5px 20px 25px;&quot;
|&lt;span style=&quot;font-family:MB Lateefi;float:left&quot;&gt;'''[[Wikipedia:سفارتخانو|سفارتخانو]]'''&lt;/span&gt;
&lt;div class=&quot;tabber horizTabBox&quot; style=&quot;width: 100% !important;&quot;&gt;
[[عڪس:Wikipedia laurier wp.png|left|200px]]
&lt;center&gt;&lt;big&gt;'''بزمِ سنڌي وڪيپيڊيا ۾ ڀلي ڪري آيا''' ''{{PAGENAME}}'''&lt;/big&gt;&lt;/center&gt;''

'''السلام عليڪم! اسان اميد ڪريون ٿا تہ توھان سنڌي وڪيپيڊيا جي لاء بھترين اضافو ثابت ٿيندئو'''.&lt;br&gt;
* وڪيپيڊيا ھڪ کليل ڄاڻ چيڪلو آھي جنھن کي اسان سڀ ملي ڪري لکندا ۽ سنواريندا آھيون. وڪيپيڊيا منصوبي جي شروعات جنوري 2001ع ۾ ٿي، جڏھن تہ سنڌي وڪيپيڊيا فيبروري 2006ع  ۾  عمل آئي. في الحال ھن وڪيپيڊيا ۾ '''{{NUMBEROFARTICLES}}''' [[Special:Allpages|مضمون]] موجود آھن.&lt;br /&gt;
* ھن چيڪلي (انسائيڪلوپيڊيا) ۾ توھان مضمون نويسي، سنوار ۽ تصحيح کان پھريان ھيٺين صفحن تي ضرور نظر وجھو.'''
* صفحن جي ظاھريت جي تبديلي ۽ طریقيڪار جي لاءِ ڏسو '''[[خاص:ترجيحات|ترجيحون]]'''.

&lt;Font - size=4&gt; '''اصول ۽ قاعدا''' &lt;/Font - size&gt;

&lt;Font - size=3&gt;  '''توھان جو واپرائيندڙ ۽ بحث صفحو''' &lt;/Font - size&gt;&lt;br&gt;
ھتي توھانجو [[خاص:Mypage|'''مخصوص واپرائيندڙ صفحو بہ ھوندو''']] جتي توھان [[:زمرو:يوزر سانچا|پنھنجو تعارف لکي سگھو ٿا]]، ۽ توهانجي [[خاص:Mytalk|واپرائيندڙ بحث]] تي ٻيا رڪنَ توھان سان رابطو ڪري سگھن ٿا ۽ توھان ڏي پيغام موڪلي سگھن ٿا.
* '''ڪنھن ٻئي رڪن کي پيغام موڪلڻ وقت ھنن امرن جو خاص خيال رکو''':
** '''جيڪڏھن ضرورت هجي تہ پيغام کي عنوان ضرور ڏيو'''.
** '''پيغام جي آخر ۾ پنهنجي صحيح ضرور وجھو، ان جي لاءِ هي علامت درج ڪريو'''--&amp;#126;&amp;#126;&amp;#126;&amp;#126;''' يا ھن ([[عڪس:Insert-signature.png|link=]]) بٽڻ تي ٽڙڪ ڪريو'''.
** '''[[Wikipedia:اصول بحث|اظھار بحث جي آدابن]] جو خصوصي خيال رکو'''.

&lt;Font - size=3&gt; '''تعاون''' &lt;/Font - size&gt;

* '''وڪيپيڊيا جي ڪنھن بہ صفحي جي سڄي پاسي ڳوليو جو خانو نظر ايندو آھي. جنھن موضوع تي مضمون ٺاھڻ چاھيو تہ ڳوليو جي خاني ۾ لکو، ۽ ڳوليو تي ٽڙڪ ڪريو'''.
&lt;inputbox&gt;type=search&lt;/inputbox&gt;
* '''توھان جي موضوع سان ملندڙ جلندڙ صفحا نظر ايندا. اھو اطمينان ڪرڻ کان پوء تہ توھان جي گهربل موضوع تي پھريان کان مضمون موجود ناھي، توھان نئون صفحو ٺاھي سگھو ٿا  واضع هجي تہ ھڪ موضوع تي ھڪ کان وڌيڪ مضمون ٺاھڻ جي اجازت ناھي. توھان ھيٺ ڏنل خانو بہ استعمال ڪري سگھو ٿا'''.
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*  '''لکڻ کان پهرئين ھن ڳالھ جو يقين ڪريو تہ جنھن عنوان تي توھان لکي رھيا آھيو ان تي يا ان سان ملندڙ عنوانن تي وڪي ۾ ڪوئي مضمون نہ ھجي. ان جي لاء توھان ڳوليو جي خاني ۾ عنوان ۽ ان جا هم معنيٰ لفظ (اهڙا لفظ جن جي معني هڪ هجي) لکي ڳولا ڪريو'''.&lt;/center&gt;
|} -- توھان جي مدد جي لاء ھر وقت حاضر، اوهان جو خادم --[[واپرائيندڙ:KaleemBot|KaleemBot]] ([[واپرائيندڙ بحث:KaleemBot|ڳالھ]]) 15:23, 20 جُونِ 2025 ( يو.ٽي.سي)</text>
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{{سانچو:سماجي ڳنڍڻن تي سنڌي وڪيپيڊيا}}
&lt;div style=&quot;padding:5px;font-size:medium&quot;&gt;&lt;center style=&quot;word-spacing:1ex&quot;&gt;[[Wikipedia:سفارتخانو|سفارتخاني جي صفحي تي پنھنجون سفارشون ڏيو]] &lt;/center&gt;&lt;/div&gt;
{| bgcolor=&quot;#ADDFAD&quot; align=center style=&quot;width:100% !important; -moz-border-radius: 1em;-webkit-border-radius:1em;border-radius:1em; border-top:2px dashed #3eb2c9;border-bottom:2px dashed #3eb2c9;padding: 5px 20px 25px;&quot;
|&lt;span style=&quot;font-family:MB Lateefi;float:left&quot;&gt;'''[[Wikipedia:سفارتخانو|سفارتخانو]]'''&lt;/span&gt;
&lt;div class=&quot;tabber horizTabBox&quot; style=&quot;width: 100% !important;&quot;&gt;
[[عڪس:Wikipedia laurier wp.png|left|200px]]
&lt;center&gt;&lt;big&gt;'''بزمِ سنڌي وڪيپيڊيا ۾ ڀلي ڪري آيا''' ''{{PAGENAME}}'''&lt;/big&gt;&lt;/center&gt;''

'''السلام عليڪم! اسان اميد ڪريون ٿا تہ توھان سنڌي وڪيپيڊيا جي لاء بھترين اضافو ثابت ٿيندئو'''.&lt;br&gt;
* وڪيپيڊيا ھڪ کليل ڄاڻ چيڪلو آھي جنھن کي اسان سڀ ملي ڪري لکندا ۽ سنواريندا آھيون. وڪيپيڊيا منصوبي جي شروعات جنوري 2001ع ۾ ٿي، جڏھن تہ سنڌي وڪيپيڊيا فيبروري 2006ع  ۾  عمل آئي. في الحال ھن وڪيپيڊيا ۾ '''{{NUMBEROFARTICLES}}''' [[Special:Allpages|مضمون]] موجود آھن.&lt;br /&gt;
* ھن چيڪلي (انسائيڪلوپيڊيا) ۾ توھان مضمون نويسي، سنوار ۽ تصحيح کان پھريان ھيٺين صفحن تي ضرور نظر وجھو.'''
* صفحن جي ظاھريت جي تبديلي ۽ طریقيڪار جي لاءِ ڏسو '''[[خاص:ترجيحات|ترجيحون]]'''.

&lt;Font - size=4&gt; '''اصول ۽ قاعدا''' &lt;/Font - size&gt;

&lt;Font - size=3&gt;  '''توھان جو واپرائيندڙ ۽ بحث صفحو''' &lt;/Font - size&gt;&lt;br&gt;
ھتي توھانجو [[خاص:Mypage|'''مخصوص واپرائيندڙ صفحو بہ ھوندو''']] جتي توھان [[:زمرو:يوزر سانچا|پنھنجو تعارف لکي سگھو ٿا]]، ۽ توهانجي [[خاص:Mytalk|واپرائيندڙ بحث]] تي ٻيا رڪنَ توھان سان رابطو ڪري سگھن ٿا ۽ توھان ڏي پيغام موڪلي سگھن ٿا.
* '''ڪنھن ٻئي رڪن کي پيغام موڪلڻ وقت ھنن امرن جو خاص خيال رکو''':
** '''جيڪڏھن ضرورت هجي تہ پيغام کي عنوان ضرور ڏيو'''.
** '''پيغام جي آخر ۾ پنهنجي صحيح ضرور وجھو، ان جي لاءِ هي علامت درج ڪريو'''--&amp;#126;&amp;#126;&amp;#126;&amp;#126;''' يا ھن ([[عڪس:Insert-signature.png|link=]]) بٽڻ تي ٽڙڪ ڪريو'''.
** '''[[Wikipedia:اصول بحث|اظھار بحث جي آدابن]] جو خصوصي خيال رکو'''.

&lt;Font - size=3&gt; '''تعاون''' &lt;/Font - size&gt;

* '''وڪيپيڊيا جي ڪنھن بہ صفحي جي سڄي پاسي ڳوليو جو خانو نظر ايندو آھي. جنھن موضوع تي مضمون ٺاھڻ چاھيو تہ ڳوليو جي خاني ۾ لکو، ۽ ڳوليو تي ٽڙڪ ڪريو'''.
&lt;inputbox&gt;type=search&lt;/inputbox&gt;
* '''توھان جي موضوع سان ملندڙ جلندڙ صفحا نظر ايندا. اھو اطمينان ڪرڻ کان پوء تہ توھان جي گهربل موضوع تي پھريان کان مضمون موجود ناھي، توھان نئون صفحو ٺاھي سگھو ٿا  واضع هجي تہ ھڪ موضوع تي ھڪ کان وڌيڪ مضمون ٺاھڻ جي اجازت ناھي. توھان ھيٺ ڏنل خانو بہ استعمال ڪري سگھو ٿا'''.
&lt;inputbox&gt;type=create&lt;/inputbox&gt;
*  '''لکڻ کان پهرئين ھن ڳالھ جو يقين ڪريو تہ جنھن عنوان تي توھان لکي رھيا آھيو ان تي يا ان سان ملندڙ عنوانن تي وڪي ۾ ڪوئي مضمون نہ ھجي. ان جي لاء توھان ڳوليو جي خاني ۾ عنوان ۽ ان جا هم معنيٰ لفظ (اهڙا لفظ جن جي معني هڪ هجي) لکي ڳولا ڪريو'''.&lt;/center&gt;
|} -- توھان جي مدد جي لاء ھر وقت حاضر، اوهان جو خادم --[[واپرائيندڙ:KaleemBot|KaleemBot]] ([[واپرائيندڙ بحث:KaleemBot|ڳالھ]]) 15:43, 20 جُونِ 2025 ( يو.ٽي.سي)</text>
      <sha1>ev2pi3pn8cck52yb8kd283ihrl1zi34</sha1>
    </revision>
  </page>
  <page>
    <title>زمرو:سونهري دور</title>
    <ns>14</ns>
    <id>83115</id>
    <revision>
      <id>320150</id>
      <timestamp>2025-06-20T21:19:49Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:تاريخ]]</comment>
      <origin>320150</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="23" sha1="2z8x3rxdl1hj5m39tihc60e9dyzvpbh" xml:space="preserve">[[زمرو:تاريخ]]</text>
      <sha1>2z8x3rxdl1hj5m39tihc60e9dyzvpbh</sha1>
    </revision>
  </page>
  <page>
    <title>زمرو:اسلامي ثقافت</title>
    <ns>14</ns>
    <id>83116</id>
    <revision>
      <id>320151</id>
      <timestamp>2025-06-20T21:20:57Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:اسلام]]  [[زمرو:ثقافت]]</comment>
      <origin>320151</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="48" sha1="i0707tke3gwhvmed5c4jlu693ukgbhv" xml:space="preserve">[[زمرو:اسلام]] 
[[زمرو:ثقافت]]</text>
      <sha1>i0707tke3gwhvmed5c4jlu693ukgbhv</sha1>
    </revision>
  </page>
  <page>
    <title>زمرو:وچين دور ۾ سائنس</title>
    <ns>14</ns>
    <id>83117</id>
    <revision>
      <id>320152</id>
      <timestamp>2025-06-20T21:22:33Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:تاريخ اسلام]]  [[زمرو:سائنس جي تاريخ]]</comment>
      <origin>320152</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="75" sha1="rxtnpxwq6b578tsugdm1txtnbnq0ayw" xml:space="preserve">[[زمرو:تاريخ اسلام]] 
[[زمرو:سائنس جي تاريخ]]</text>
      <sha1>rxtnpxwq6b578tsugdm1txtnbnq0ayw</sha1>
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  </page>
  <page>
    <title>زمرو:اسلامي سونهري دور</title>
    <ns>14</ns>
    <id>83118</id>
    <revision>
      <id>320153</id>
      <timestamp>2025-06-20T21:23:24Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:سونهري دور]] [[زمرو:تاريخ اسلام]]</comment>
      <origin>320153</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="67" sha1="88s4vav9bl97ykqpcmasiyrm1j96idi" xml:space="preserve">[[زمرو:سونهري دور]]
[[زمرو:تاريخ اسلام]]</text>
      <sha1>88s4vav9bl97ykqpcmasiyrm1j96idi</sha1>
    </revision>
  </page>
  <page>
    <title>زمرو:اسلامي سونهري دور ۾ سائنس</title>
    <ns>14</ns>
    <id>83119</id>
    <revision>
      <id>320154</id>
      <timestamp>2025-06-20T21:25:00Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:اسلامي سونهري دور]] [[زمرو:سائنس جي تاريخ]]</comment>
      <origin>320154</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="85" sha1="7lnyhn5hdbl3jqrbcyhc2mk2nmkrfan" xml:space="preserve">[[زمرو:اسلامي سونهري دور]]
[[زمرو:سائنس جي تاريخ]]</text>
      <sha1>7lnyhn5hdbl3jqrbcyhc2mk2nmkrfan</sha1>
    </revision>
  </page>
  <page>
    <title>زمرو:ٻنو هاشم</title>
    <ns>14</ns>
    <id>83120</id>
    <revision>
      <id>320163</id>
      <timestamp>2025-06-20T22:32:10Z</timestamp>
      <contributor>
        <username>Ibne maryam</username>
        <id>17680</id>
      </contributor>
      <comment>نئون صفحو: [[زمرو:قريش]]</comment>
      <origin>320163</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="21" sha1="id6ei6jbffluyzj03zc1vdqryj2nnw0" xml:space="preserve">[[زمرو:قريش]]</text>
      <sha1>id6ei6jbffluyzj03zc1vdqryj2nnw0</sha1>
    </revision>
  </page>
  <page>
    <title>واپرائيندڙ بحث:Khalkyaar</title>
    <ns>3</ns>
    <id>83121</id>
    <revision>
      <id>320167</id>
      <timestamp>2025-06-21T10:42:28Z</timestamp>
      <contributor>
        <username>KaleemBot</username>
        <id>10779</id>
      </contributor>
      <comment>ڀليڪار!</comment>
      <origin>320167</origin>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4352" sha1="mj1g5sentv7aw23aghuwmy45pwbwylr" xml:space="preserve">
{{سانچو:سماجي ڳنڍڻن تي سنڌي وڪيپيڊيا}}
&lt;div style=&quot;padding:5px;font-size:medium&quot;&gt;&lt;center style=&quot;word-spacing:1ex&quot;&gt;[[Wikipedia:سفارتخانو|سفارتخاني جي صفحي تي پنھنجون سفارشون ڏيو]] &lt;/center&gt;&lt;/div&gt;
{| bgcolor=&quot;#ADDFAD&quot; align=center style=&quot;width:100% !important; -moz-border-radius: 1em;-webkit-border-radius:1em;border-radius:1em; border-top:2px dashed #3eb2c9;border-bottom:2px dashed #3eb2c9;padding: 5px 20px 25px;&quot;
|&lt;span style=&quot;font-family:MB Lateefi;float:left&quot;&gt;'''[[Wikipedia:سفارتخانو|سفارتخانو]]'''&lt;/span&gt;
&lt;div class=&quot;tabber horizTabBox&quot; style=&quot;width: 100% !important;&quot;&gt;
[[عڪس:Wikipedia laurier wp.png|left|200px]]
&lt;center&gt;&lt;big&gt;'''بزمِ سنڌي وڪيپيڊيا ۾ ڀلي ڪري آيا''' ''{{PAGENAME}}'''&lt;/big&gt;&lt;/center&gt;''

'''السلام عليڪم! اسان اميد ڪريون ٿا تہ توھان سنڌي وڪيپيڊيا جي لاء بھترين اضافو ثابت ٿيندئو'''.&lt;br&gt;
* وڪيپيڊيا ھڪ کليل ڄاڻ چيڪلو آھي جنھن کي اسان سڀ ملي ڪري لکندا ۽ سنواريندا آھيون. وڪيپيڊيا منصوبي جي شروعات جنوري 2001ع ۾ ٿي، جڏھن تہ سنڌي وڪيپيڊيا فيبروري 2006ع  ۾  عمل آئي. في الحال ھن وڪيپيڊيا ۾ '''{{NUMBEROFARTICLES}}''' [[Special:Allpages|مضمون]] موجود آھن.&lt;br /&gt;
* ھن چيڪلي (انسائيڪلوپيڊيا) ۾ توھان مضمون نويسي، سنوار ۽ تصحيح کان پھريان ھيٺين صفحن تي ضرور نظر وجھو.'''
* صفحن جي ظاھريت جي تبديلي ۽ طریقيڪار جي لاءِ ڏسو '''[[خاص:ترجيحات|ترجيحون]]'''.

&lt;Font - size=4&gt; '''اصول ۽ قاعدا''' &lt;/Font - size&gt;

&lt;Font - size=3&gt;  '''توھان جو واپرائيندڙ ۽ بحث صفحو''' &lt;/Font - size&gt;&lt;br&gt;
ھتي توھانجو [[خاص:Mypage|'''مخصوص واپرائيندڙ صفحو بہ ھوندو''']] جتي توھان [[:زمرو:يوزر سانچا|پنھنجو تعارف لکي سگھو ٿا]]، ۽ توهانجي [[خاص:Mytalk|واپرائيندڙ بحث]] تي ٻيا رڪنَ توھان سان رابطو ڪري سگھن ٿا ۽ توھان ڏي پيغام موڪلي سگھن ٿا.
* '''ڪنھن ٻئي رڪن کي پيغام موڪلڻ وقت ھنن امرن جو خاص خيال رکو''':
** '''جيڪڏھن ضرورت هجي تہ پيغام کي عنوان ضرور ڏيو'''.
** '''پيغام جي آخر ۾ پنهنجي صحيح ضرور وجھو، ان جي لاءِ هي علامت درج ڪريو'''--&amp;#126;&amp;#126;&amp;#126;&amp;#126;''' يا ھن ([[عڪس:Insert-signature.png|link=]]) بٽڻ تي ٽڙڪ ڪريو'''.
** '''[[Wikipedia:اصول بحث|اظھار بحث جي آدابن]] جو خصوصي خيال رکو'''.

&lt;Font - size=3&gt; '''تعاون''' &lt;/Font - size&gt;

* '''وڪيپيڊيا جي ڪنھن بہ صفحي جي سڄي پاسي ڳوليو جو خانو نظر ايندو آھي. جنھن موضوع تي مضمون ٺاھڻ چاھيو تہ ڳوليو جي خاني ۾ لکو، ۽ ڳوليو تي ٽڙڪ ڪريو'''.
&lt;inputbox&gt;type=search&lt;/inputbox&gt;
* '''توھان جي موضوع سان ملندڙ جلندڙ صفحا نظر ايندا. اھو اطمينان ڪرڻ کان پوء تہ توھان جي گهربل موضوع تي پھريان کان مضمون موجود ناھي، توھان نئون صفحو ٺاھي سگھو ٿا  واضع هجي تہ ھڪ موضوع تي ھڪ کان وڌيڪ مضمون ٺاھڻ جي اجازت ناھي. توھان ھيٺ ڏنل خانو بہ استعمال ڪري سگھو ٿا'''.
&lt;inputbox&gt;type=create&lt;/inputbox&gt;
*  '''لکڻ کان پهرئين ھن ڳالھ جو يقين ڪريو تہ جنھن عنوان تي توھان لکي رھيا آھيو ان تي يا ان سان ملندڙ عنوانن تي وڪي ۾ ڪوئي مضمون نہ ھجي. ان جي لاء توھان ڳوليو جي خاني ۾ عنوان ۽ ان جا هم معنيٰ لفظ (اهڙا لفظ جن جي معني هڪ هجي) لکي ڳولا ڪريو'''.&lt;/center&gt;
|} -- توھان جي مدد جي لاء ھر وقت حاضر، اوهان جو خادم --[[واپرائيندڙ:KaleemBot|KaleemBot]] ([[واپرائيندڙ بحث:KaleemBot|ڳالھ]]) 10:42, 21 جُونِ 2025 ( يو.ٽي.سي)</text>
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