Abulala Maarri (363-449 A.H) Poet, PHILOSOPHER, Literary man, and linguist, is an outstanding figure in the Arab world. His multi dimentional character in the last ten centuries has constantly been the subject of much controversy and dispute among the authorities in the above fields, but about his philosophical nature there is disagreement. Some regard him as a sage, and some as a PHILOSOPHER.Taha Hossein in this article has attempted to introduce him as a PHILOSOPHER. To support his point, he combines philosophy with art, hence he calls PHILOSOPHERs artists, and artists, PHILOSOPHERs, and finally he has given Maarri the title of “PHILOSOPHERs’ poet” and  “poets’ PHILOSOPHER”.

The present paper is an attempt to discuss the life and viewpoints of Mohammad bin Ali Tirmizi better known as Hakim Tirmizi. He was a narrator of tradition, a jurisprudent and a mystic of the third century hegira. He was the founder of the Hakimiyeh School of Thought. The main focus of this paper is to show that Tirmizi achieved ideas close to the mystics without having cordial relations with the mystic mentors. The mystics who appeared after him were also influenced by his ideas. The differences between his mysticism and the prevailing mysticism of his time will be discussed in this paper as well.

Abul Abbas Fadl Ibn Muhammed Lawkari was a prominent literary man, mathematician, and PHILOSOPHER of the 5th century (AH). Through one intermediary, he was a student of Ibn Sina and a student of Bahmanyar and, through three intermediaries; he was a master of Khwajah Nasir al-Din Tusi. Lawkari was a well-known literary man who wrote poems in both Persian and Arabic. He had a collection of poems (diwan) from which only a few couplets are left. In addition, he left a treatise in which he presented all the principles of all axiomatic sciences, that is, logic, physics, ethics, mathematics, and practical wisdom in verse in Persian and explained them in eloquent Persian prose. Lawkari was a prominent mathematician who was assigned to compile the history of Jalali Malekshahi with the cooperation of some other mathematicians and astronomers such as Khayam Nishaburi, Khazani, Asfazari, and Vaseti. In the month of Ramezan of 471 AH, they moved the beginning of the month of Farvardin to the first of “haml” (Aries).He was one of the great PHILOSOPHERs of the 5th century who enjoyed complete mastery over the Peripatetic philosophy and spread philosophy in Khorasan. He trained some distinguished and famous students such as Qutb al-Zaman Tabasi Marwazi, ‘Abdulrazzaq Turki, and Sharaf al-Zaman Ilaqi. He also wrote a book called Bayan al-haq biziman al-sidq, which was a complete collection on all the axiomatic sciences of Peripatetic philosophy, intended to be used as a textbook. This work includes a summary of all the main problems of Peripatetic philosophy from the time of Aristotle until Bahmanyar. Of course, in spite of its brevity, it makes students of philosophy needless of all books on Peripatetic PHILOSOPHERs.Lawkari lived during the reign of Ghaznavid and Saljuk dynasties, i.e. during the period of the decline of rational sciences. Finally, with the rise of Abu Hamed Muhammed Ghazzali, the sworn enemy of philosophy, the chain of Peripatetic PHILOSOPHERs came to an end with Lawkari, and he was in fact the last Peripatetic PHILOSOPHER in its particular sense. However, it must be added that, although rational sciences were greatly damaged by his demise, later they came back to the field of knowledge even stronger than before.

From the ancient time, Philosophy has been defined by PHILOSOPHERs in many different scopes. Nietzsche, who acknowledged himself as a "PHILOSOPHER", has offered a definition of philosophy too; however, his perception of philosophy is thoroughly different from the others, because he contemplated philosophy from a new perspective for the first time. Nietzsche criticized the fundamental presuppositions of metaphysical systems, and believed that the essence of philosophy is nihilistic in itself, and so its time has been come to an end. He declared that philosophy is an untimely and extraordinary expression, and claimed that his own works deserve to be called "philosophy", hence, he named himself not a poet, scientist, or psychologist, but a "PHILOSOPHER". Nietzsche divided the PHILOSOPHERs into two groups: the masters who create values, and the slaves who love and seek for knowledge and truth. He confessed that he belongs to the first group, and distinguished himself such as "the future PHILOSOPHER" and his philosophy a heritage to the futurities.

Despite this fact that epistemology has not been regarded as a science and branch in Islamic philosophy, Islamic PHILOSOPHERs spoke about the ontological debates on the topic of so-called modern-epistemology. Although the approach of rationalism and experientialism has several criteria, it is undeniable that this discussion and division are among the new topics of epistemology and such terms, with the approach in epistemology, have not been popular in the thinking of Islamic PHILOSOPHERs. Nevertheless, it is possible to think about their way of thinking: experimentation or rationalism. The fact that is well-known is that they are rational PHILOSOPHERs, and Ibn-e Sina does the same. In current study, four criteria for rationality or experimentation are expressed: 1. the existence and the lack of intrinsic perceptions, 2. the means of acquiring knowledge, 3. the origin of attestation, and 4. the existence and absence of a priori certifications. Then, by referring to Ibn-e-Sina's statements, the rationale or experimental nature of the epistemic instrument examined him according to each criterion which leads to strengthening the hypothesis that, not in general, but in most of its criteria, it is more inclined to experientialism than rationalism Therefore, it is possible to sum up these two views, namely, the "authenticity of reason and experience" in Ibn-e Sina' s thinking.

Plato in Theory of PHILOSOPHER-King believes that all of the members of ideal city-state, whether ruler or citizens, will attain happiness if the PHILOSOPHER is the ruler. But there are paradoxes in the theory and the bases of the happiness are unstable too. In other words, Plato in his theory presents hierarchical dualities (Intelligible/Visible world, Episteme/Doxa, True/Untrue Or Shadow …) but is not bound to their necessities and tries to justify the (philosophical) theory by myth and allegory. Hence, happiness as an important and basic part of the theory has some problems and basically is not attainable.

Ibn Sina is a PHILOSOPHER who in the domain of Islamic Philosophy has presented a new reading of Aristotelian doctrines and therefore not only he is Aristotle's commentator but also is a great and prominent PHILOSOPHER in his own right. The attempt to show the consistency of religious beliefs with rational perception has been one of the mental concerns of Ibn Sina Although this problem in many cases has not been stated in his writings, but considering his whole writings. support this claim. At the same time, in some of the philosophical topics such as the problem prophet hood, bodily resurrection, as well as in the area of ethics, we are witnessing that shaykh tries to show the supremacy of religious teachings over rational perceptions and inability of intellect in some of these areas. This fact shows that Ibn Sina is not merely a retionalist PHILOSOPHER but he is a rationalist- fideist PHILOSOPHER.

All historians and researchers of Islamic Philosophy think of 11th/11th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'I philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than other introduced, and scientific and practical aspects of his life have not been discussed in details. More important is his school of taste which, if we take into account his various spiritual And intellectual dimensions as well as his Sufi life style, cannot be classified under philosophical, intuitionist, and mystical schools then popular in the history of Islamic philosophy.On the one hand, he was teaching books such as Ibn Sina's Shifa and Qanun, and on the other, he was so interested in pious life of Dervishes and even life ,style of Indian Yugis. In addition, poems left by him under the title "Ya'iyah Odes" (odes ending in the vowel /i/), suggest mainly his mystical and Illuminationist-Platonist and Neo-Platonist-inclinations. And these poem, have caused various and even conflicting stories to be presented about his views and school of thought. Thus, it seems to be difficult and even impossible to specify his intellectual orientation and practical ,style. One of the analyses made in this regard is that Mir's thought and approach is described as eclectic, and he is regarded as the meeting point of different - and even conflicting - theoretical and practical attitudes. While neglecting the "Ya'iyab Odes" and the relevant commentaries, the author of this article has tried to describe and analyze Mir'c intellectual attitudes and possibly his philosophical system based on three works of him.

Heraclitus of Ephesus (480-550 B. C. ) has been called the Obscure PHILOSOPHER since long time ago. At first, it was Timone of Philionte, the satirist of the 3rd century B. C., who called the expression style of Heraclitus enigmatique. The name of the style, then, was given to the author, himself. At last, Heraclitus was known as the Obscure PHILOSOPHER. So, the title of the book has had an ancient history. Regarding the Pre-Socratics, we do not have any sources available except the Early Greek Philosophy by Sharaf (Sharafeddin Khorasani), and the Cosmology of Heraclitus of Ephesus: Texts and Some Remaining Translations by Mehdi Kohandani. Therefore, the Obscure PHILOSOPHER is appreciated. The book is written by Dariyush Darvishi Published by Nashre Porsesh in 2012. It is a research on the ideas of the Heraclitus, the pre-Socratic PHILOSOPHER, and it is a translation of his words into Persian. Here, we consider the discussions of the book, and only we point out to some notes on the ideologies of Heraclitus and the author’ s review on them. It is concluded that this book has a duplicate advantage for the Persian readers; first, it is the compilation of the present popular translations such as the Persian translations from the Heraclitus words with their Greek original texts; second, it is the studying of the fundamental bases of his ideas.