Tez No	İndirme	Tez Künye	Durumu
37322	Bu tezin, veri tabanı üzerinden yayınlanma izni bulunmamaktadır. Yayınlanma izni olmayan tezlerin basılı kopyalarına Üniversite kütüphaneniz aracılığıyla (TÜBESS üzerinden) erişebilirsiniz.	Çağdaş İslam düşüncesinde bilginin islamileştirilmesi kavramı / Yazar:MEVLÜT UYANIK Danışman: PROF. DR. HAYRANİ ALTINTAŞ Yer Bilgisi: Ankara Üniversitesi / Sosyal Bilimler Enstitüsü / Felsefe ve Din Bilimleri Ana Bilim Dalı Konu:Din = Religion ; Felsefe = Philosophy Dizin:Bilgi = Information ; Din-siyaset ilişkileri = Religious-politics relations ; Modern İslam düşüncesi = Modern İslam thought ; İslamiyet = Islam ; İslamlaşma = Islamisation	Onaylandı Doktora Türkçe 1994 159 s.
ABSTRACT Today, Islamic World lives through an intellectual crisis in the social and natural sciences. We believe that the change in our conception and definition of knowledge underlies this crisis. The concept of knowledge belonging to the earlier periods of Islam is replaced totally with that of the West. The traditional Islamic division between the narrative [naqlf) knowledge which is deduced from the Qur'an and the Sunna and the rational {'aqll) knowledge which is based on reason and sense perception is no longer tenable. This has great bearing on our intellectual life, because the change in the sources of knowledge is reflected on the definitions upon which the epistemic theories are grounded. It also excludes the revelatory knowledge from the investigations in the natural and physical sciences as well as of the spiritual and psychological sciences. The dominant concept of knowledge developed in the West was the secular positivist knowledge, exclusive of the divine domain and aiming to improve only the material aspect of man. Around this concept of knowledge, "the epistemic charts" are presented to people with the claims that whatever is not "proved" according to these charts, has no meaning. Parallel to the division of revelatory and secular knowledge, sciences are divided into humanities, social and natural sciences, and the religious sciences. Thus, the religious sciences were left outside the human and natural sciences and restricted only to the task of training religious experts. Consequently, the cleavage between the material and spiritual aspects of human nature is widened. The Muslim intellectuals who saw this widening gap began to search for the ways of harmonizing religion and science, in others words, reason and revelation. These efforts were inherited from the colonial mentality of the 18th century. Some argued for the modern interpretation of the traditional concepts that exists in the cultural wealth and were already disputed by the earlier thinkers. Others stated the necessity of total adoption of Western knowledge and epistemology. Their works were no more than sporadic efforts to find partial solutions for the problems of Muslims and did not lead up to the systematic and comprehensive models. Since"! 970, we began to observe the emergence of new efforts, epistemically systematic and seeking rational and realist solutions replacing the previous partial approaches. The Theory of Islam ization of Knowledge which was brought to the agenda by Ismail Raci Farukî is one of the most important efforts that seek a systematic solution by establishing the harmony between rational and revelatory knowledge removing the shortcoming of the earlier predecessors. We have become interested in the theory of Islamization of knowledge, because it accepts the revelatory knowledge as the source of all values and aims at establishing an Islamic epistemic and educational system rather than modern-classical educational view that divides the Muslim mind into religious and non-religious. We are not aware of any academic research on this subject in Turkey. Except Prof. Farukî's work Islamization of Knowledge [BilgininIslamîlestirilmesi] and a few essays on the subject, there are no source materials in Turkish. This lead us to research this topic as our thesis. In the introduction of the thesis, we studied and analyzed the extent of the concept of contemporary Islamic thought. This is vital for bringing to light the background of the works of Farukî who accepts Muhammad Abduh and S. Ahmad Han as his predecessors. In the context of their harmonizing efforts between religion and science, we investigated the general outlines of the modernization movements in the Indian Subcontinent and the Middle East. We also studied the question of applicability of Islam in their view; the historicity of religious laws which occupied an important place in the 19th century Muslim Intellectual's agenda. This section constitutes a background to our dissertation. In the first chapter, we gave a brief account of the Western, particularly positivist concept of knowledge that influenced 19th century Muslim modernists. We also looked at the western division of social and natural sciences in order to explain why Farukî gives priority to the Islamization of social sciences over the rest. Similarly, we studied the question of knowledge in the Qur'an, because Prof. Farukî's theory of Islamization of knowledge accepts the proposition "Allah is the source of all knowledge" as the first principle. In the second chapter, we investigated how Farukî and the followers of his school establishes the foundations of the theory of Islamization of knowledge. In our research, we followed the order of the model prepared by the International Institute of Islamic Thought. In the third chapter, we gave an analysis of the criticisms directed to the theory by M. Nakib, al-Attas, Ziyauddin Serdar, S. Husayn Nasr and Muhammad Yasin along with their alternative concepts of knowledge. In the conclusion, we made a general evaluation of the theory. We want to emphasize one point; since the discussions on knowledge and philosophy of science in the contemporary Islamic thought are quite new, there might be sources that we are unaware of or recent publications. However, with all its shortcomings, we hope that our study made a partial contribution in this area. Mevlut Uyanik