INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

BASIC PHILOSOPHY AND ISLAMIC WORLDVIEW (UNGS 1301)

SEMESTER I, 2022/2023

SECTION 3

CHAPTER REVIEW

TITLE:
“ TOWARD AN ISLAMIC CONCEPT OF PHILOSOPHY A RESPONSE TO THE
MODERNISTS” by Alparslan Açıkgenç

LECTURER’S NAME: DR. CHE’ RAZI BIN JUSOH

NO NAME MATRIC NO
1 NU’MAN BIN AZHAM 2120255
TABLE OF CONTENTS

1.0 SUMMARY OF THE CHAPTER 3

2.0 ANALYSIS OF THE CHAPTER 6
3.0 DESCRIPTION OF THE CHAPTER 7
4.0 INTERPRETATION OF THE CHAPTER 8
5.0 ASSESSMENT ON THE CHAPTER 9
 CHAPTER REVIEW : “ TOWARD AN ISLAMIC CONCEPT OF PHILOSOPHY A

RESPONSE TO THE MODERNISTS”

BY ALPARSLAN ACIKGENC

1.0 SUMMARY OF THE CHAPTER

“TOWARD AN ISLAMIC CONCEPT OF PHILOSOPHY A RESPONSE TO THE

MODERNISTS” is the title of a chapter written by Alparslan Acikgenc, a Turkish Islamic

academic thinker whose field of interest covers Philosophy. The chapter is documented in the

book named “ISLAM AND THE CHALLENGE OF MODERNITY : HISTORICAL AND

CONTEMPORARY CONTEXTS” published by International Institute of Islamic Thought and

Civilization (ISTAC-IIUM), and consists of 54 pages.

The chapter deliberately features the idea to enhance a philosophical concept established

on Islamic values. Acikgenc begins his writings by sketching the notion that philosophy is

condensed with a reflection of intellectual perspective, where systems are inevitably speculative.

He further isolates the view to philosophy that it covers the epistemological functions.

Remarkably, the introduction is formulated as such to lay out the primary discussion involving

the steps and discourses to be explored deeply in constructing an Islamic concept of philosophy.

The first main idea discussed by Acikgenc is the concept of ‘system’. A system is made

out of principles and rules which are developed in accordance with the formula of a philosopher.

It is assembled with imaginative rationalisation which refers to the creative function of

imagination. A system contains several elements that may constitute it into a whole
corresponding to its layers and levels, namely theories, doctrines, general metaphysics, sub

systems and super systems. A system when taken from a branch of knowledge may become a

classification of sciences.

Secondly is the historical conceptions of philosophy. In providing the relevant concepts

of Philosophy that are found through the traces of time, Acikgenc not only quoted but refers to

some proponent figures in the field of Philosophy regardless of religious or ideological

backgrounds. Evidently, he brings out a sample of a perception which paints the fundamental

study of epistemology by inherently demonstrating the creative imagination of Ibn Arabi, by

which it is frequently perceived by some as indistinguishable from fictitious imagination as a

result of wild masquerading procession of ideas. Acikgenc further provides several schools of

thought in philosophy like the rationalist, criticalist and positivist.

In the following, the chapter further touches the topic of the concept of ‘science’.

Indirectly, the writer agrees in the statement that philosophy is a science that has conventionally

universal characteristics. The concept of science is developed by four different attributes.

Respectively, it must possess a subject matter, examined by ‘method’, theories, and accumulated

body of knowledge. In this third main idea, Acikgenc begins to lay out the specific terms in

relation to the topic with his own factual-based definitions. Subsequently, the writer clarifies

philosophy as a science of systems, in relation to the concept of worldview.

Fourthly, philosophy as the science of systems. The general composition produced in the

discussion is that there is only one universal system in the objective sense, but its conceptual

exposition may vary from philosopher to philosopher. In addition, the essence to uphold

philosophy as the science of system is by means of worldview design. A worldview is not

constructed but rather formed in the mind of an individual in a casual manner. Acikgenc justifies

the findings by stating the nature of worldview is a mental domain within which the mind

functions.

The fifth main idea of the chapter is the Islamic concept of philosophy. It is explained by

the writer concerning the conceptualisation whereby Islamic philosophy takes place in the

environment of Islamic worldview. Accordingly, the conceptual schemes and scientific activities

are carried out conceptually in societies, in view of the fact that humans do science heeding to

their worldviews. Interestingly, deduced from the thoughts of Syed Naquib Al-Attas, the writer

expands the validity and competency of Islamic concept of philosophy through the theory called

environment of Islamization.

Lastly, Acikgenc finishes the chapter with a historical illustration and conclusion. It is

proven that the seed of some sciences were already in existence right during the time of Prophet

Muhammad. As a matter of fact, the writer comes with his informative observation whereby

most concepts of Islamic scientific conceptual schemes are derived from the concepts developed

in the said era. Acikgenc concludes the writings with the message that all individuals must accept

that it is natural for different societies to have similar aspects in their worldview despite the

beliefs they hold on to.

2.0 ANALYSIS OF THE CHAPTER

Acikgenc consistently expresses his thought and hypothesis circulating the correlation

between Islam and Philosophy via the utilisation of specific terms such as system, science,

scheme, metaphysics and epistemology. On that account, he provides his own solitary-articulated

definitions to the said terms.

In view of the plentiful specific terms and definitions implied repetitively, the chapter is

considered applying academic research style of literature, possessing identical structure and

linguistics with a thesis report where information displayed are heavily assisted and dependent

with findings and facts.

However, unlike a thesis report, the chapter does not include an abstract where an

overview of the topic of discussion is presented, whereby the readers may capture the picture or

general outline in regards to the subject matter which the writer is trying to portray. Speaking of

which, apparently the chapter contains an absence of thesis statements either in the introduction

or the main ideas. Correspondingly, the readers may face a difficulty in grasping the writer’s

attempt to convey his primary proposition about the Islamic concepts of philosophy.

Although the writer arranges the main ideas clearly and in order, the chapter lacks

coherent expression in regards to the tone and attitude from the writer pertaining to the delivery

by which the title and introduction imposes an impression of an academic proposal or argument

as against the modernists in defending the Islamic concept of philosophy, adapting an assertive

tone.
 On the contrary, the writer uses an objective yet stagnant tone in conveying his take on

the topic of discussion where he, though factually supported, plainly lays down the thorough and

in-depth characterisation of philosophy, as well as Islamic testimony. In my observation, the

readers can hardly find neither a political nor a theological comparative approach to the topic, in

correcting the modernist view or to encourage rejection over a concept of philosophy departing

from Islam.

3.0 DESCRIPTION OF THE CHAPTER

Acikgenc in “TOWARD AN ISLAMIC CONCEPT OF PHILOSOPHY A RESPONSE

TO THE MODERNISTS”, tries to provide an articulate exploration of philosophy, its anatomy

and the relationship between specific philosophical elements of epistemology with metaphysics.

He believes that metaphysics is frequently forgotten in the philosophical discourse when it

actually is just as important as other components. Fundamentally, understanding metaphysics is

crucial to Acikgenc because he realises that metaphysics is the particular key to combine and

harmonise the principles of philosophy with the Islamic doctrine.

Through the chapter, Acikgenc aims to expose the formation of worldview through

systems thus he perceives, in relation to the concept of worldview, one must establish philosophy

as a science of system. Essentially, he contends to construct a conceptual system of the universe

wherein a worldview can be made systematic by the philosophical expression. At the same time,

the writer is carefully trying to stipulate the process of integrating Islamic worldview in order to

have a synchronised Islamic concept of philosophy.

4.0 INTERPRETATION OF THE CHAPTER

The significance of “TOWARD AN ISLAMIC CONCEPT OF PHILOSOPHY A

RESPONSE TO THE MODERNISTS” written by Alparslan Acikgenc can be found in each of

the main ideas presented by the writer. It appears in the form that the documented writings and

knowledge discussed by philosophers in the past have been construed into an embodiment of

pliableness which reflects the reality of philosophy possessing adaptability to certain extensions

of beliefs.

For instance, the second main idea of historical conception symbolises the complexity of

philosophy and its product of various interpretations attempted by the philosophers which

contributed to the coming of different schools of thought in philosophy. Therefore, the chapter

significantly shows the idealism of philosophy transpires harmoniously with religion where it

will not change the core substances of one’s belief but may carry the burden of additional ideas

which require extreme contemplation. Subsequently, the chapter appears importantly

immediately upon the explanations on the thorough layers of philosophical concepts. The

explanations undoubtedly provide guidelines on the true philosophical process that is

synchronous to be applied together with Islamic values.

Nevertheless, the lack of tone and direction of argument in the chapter eliminates the

appealing reading elements. As stated in the title, the chapter should include more justification as

to responding to the stances taken by the modernists, whereby it constitutes an academic

retaliation framework. However, Acikgenc furnishes the chapter with numbers of hypotheses

which are undeniably crucial to the subject matter, but supports no innovative proposition to
form an Islamic concept of philosophy. It touches only on the surface of the harmonisation

between Islam and philosophy.

Notwithstanding, the strength of the chapter namely that it is an objective academic

literature. The writer remains his neutrality throughout the chapter to preserve the writings’

virtue and the purity of academic studies. Although it intends to submit an Islamic concept of

philosophy, the chapter avoids choosing any side, showing no signs of favouring one concept of

philosophy to another and manifestly unbiased. It provides the availability for readers to

thoughtfully run their evaluation. Furthermore, the chapter is found to be a heavily research-

based piece of work. Therefore, every hypothesis is factually supported, besides being

scientifically and religiously accurate.

5.0 ASSESSMENT ON THE CHAPTER

Philosophy is a much debated discipline. Some scholars in Islam even prohibit muslims

from partaking in philosophical studies. Amongst them are Imam ad-Dardir, Ibn Nujaym and Ibn

Qudaamah al-Maqdisi. Many of those who stand with such perception amounting the knowledge

of Philosophy with ‘Ilm Kalam. They uphold this view as a preventive measure implied to the

muslim community in avoidance of straying from Islamic monotheism. Nonetheless, several

past-time pious as well as contemporary Muslim intellectuals are taking a moderate position in

allowing the studies of philosophy including Ibn Khaldun and Syed Naquib al-Attas.
 Putting aside the polemic, the chapter cohesively delivers the structures and formation of

philosophy to combine with Islamic teachings, without reducing either of conventions’ values.

Acikgenc has maturely come off with a chapter that efficiently assigns the interest of philosophy

by utilising the meticulous exploration of worldview to accommodate philosophical elements

with Islam. Instead of diving deeply to illuminate the disputes among ideas and philosophical

schools, Acikgenc jumps straight into the relevant aspects of philosophy which may contribute to

its positive affiliation toward the Islamic perception of reality.

Though it was slightly unfortunate to see that the writer does not prepare an aggressive

counter to the modernist approach, the covering on surface-factors and more comprehensive

illustration on worldview-philosophy correlation display the writer’s diligence in conveying his

objective solution, in place of an intimidating response. I believe, Acikgenc as a contemporary

Islamic Philosophy academician himself, steers clear from argumentative discourse on which he

might not want to expose the flaws of moderate attitude to Islamic philosophy, whereby most

present day-muslim advocators of philosophy commonly experient dilemma in differing their

understanding of philosophy as against the modernists, causing the public to deem both parties

having identical conception.

On the other note, the chapter briefly yet excellently lays down various schools of

thoughts in philosophy without prejudice to their thinkers regardless of religious or faith

background. To illustrate, Acikgenc mentions the involvement of prominent Islamic figures with

some specific factions in philosophy where Ibn Tufayl shares few segments of ideas in his work

like the Rationalist while Imam al-Ghazali holds opinion on philosophy similar to the Criticalist,

but leaves the categorisation liberally without determining whether one is right and the other is

wrong. Additionally, in respect of the position and significance of metaphysics as a science, the
writer evolves the hypothesis around its greater congruity between a human mind with divine

obedience, without disregarding other elements of philosophy. Such academic manner opted by

Acikgenc definitely puts the chapter distinctively expedient as a piece of work on Islam and

philosophy.