Fuat Sezgin, İslam (b)ilim tarihini unutan bir nesle hatırlatabilmek için durup dinlenme bilmeksizin çalışıp çabalamış büyük bir araştırmacıdır. O, Batı ölçülerinde Müslüman bir Doğu bilimleri araştırıcısıdır. Üstünlüğü ve yakaladığı başarı içinden çıktığı ve mensubu olduğu medeniyeti Batı’ya tanıtma azmi ile kararlılığında neşet eder. Biz bu çalışmamızda ilk olarak İslam medeniyetinin nazariyat-fikriyat ilişkisi bakımından seyrini mâna esasında dört noktainazardan anlama büründürdük. [-Burada mana ile anlam kelimelerini içlem-kaplam ve içeriğin dayanakları bakımından ayrıştırıyoruz. Mana, anlamı içine alır. Ancak mana salt metafizik bir mefhumdur. Anlam ise maddi dayanaklıdır.-] Ardından da Bilim Tarihçisi Fuat Sezgin’in fikir/ilim tarihindeki yerini dünden bugüne uzanan bu manzaranın seyrinde görmeye çalıştık. Bu bağlamda Sezgin İslam-(b)ilim tarihi zemininde “nazariyatta seyredileni fikrî bakımından katletmemiş”, bilakis “nazariyatta seyredileni fikriyata katmaya” çalışırken, “nazariyatta seyredileni fikriyatla kat etmiş” görünmektedir. Katletmek, mana ile anlamı yok etmek, kat etmek ise anlamı mana esasında genişletmektir. Elbette o, yapıp ettiğini sadece nazar-fikir zemininde bırakmamış İslam-bilim tarihinin uygulama kısmını da görünür kılmayı denemiştir. 

Fuat Sezgin is a great historian who worked relentlessly to uncover and remind the role of the Islamic civilization in the development of science. He is a Muslim orientalist of Western dimensions. In this study, we first of all construed the course of Islamic civilization in the relation to theory-idea on the basis meaning from four points of view. And then we tried to see the Historian of Sciences Fuat Sezgin in the view of this picture that stretches from past to present.A constant flow from old to new is in the nature of the language. This flow is a transition that is an essential vehicle to connect old and new to each other. Ergo it is important to be careful of this fact in the process of writing. Otherwise to remain blind to the language as a living entity will limit it in terms of meaning (mana) and make it impossible to carry the meaning (anlam) of the past to present. On the other hand, when meaning positioned outside of the course of history it will change the direction of thought. This change of direction may cause the reduction of past to present or present to past unconsciously.  In the end meaning (mana) is lost and meaning (anlam) is changed. As it can be seen the word ‘meaning’ used in to two different connotations for its counterparts in Turkish language: mana and anlam. To understand the difference between two it must be known first is ‘transcendent’ while the second is ‘immanent’. Thus ‘mana’ encloses ‘anlam’ and ‘anlam’ limits ‘mana’.  While ‘mana’ is an old word in Turkish, anlam is a new word and nowadays both of them is used interchangeably. This relation between old and new word is very important because it shows us when the old discarded completely, the new cannot be transitioned to language as it should be. In this context Fuat Sezgin’s monumental work and his endless effort can be understood better. As he uncovered Islamic history of sciences he carried the meaning without discarding the past completely and didn’t destroy the meaning (in its both connotations). On the contrary as he carried the past to present he enriched it and expanded on it.   Fuat Sezgin’s journey as a historian of sciences begun with his teacher Hellmut Ritter. And again, his owe his first awareness to the existence of great Muslim scientists of the past to the H. Ritter. Fuat Sezgin was introduced to manuscripts of history of Islamic civilization by his teacher and for this purpose he made considerable progress on Arabic language. After this Sezgin and Ritter frequent the Süleymaniye Library. Thus, his recognition and comprehension of old manuscripts closely begun.  One of his important discoveries forms during his PhD work on hadith scholar Muhammad al-Bukhari.  As he discovers Bukhari make long citations from different sources in his important work Sahih-i Bukhari he asks the question if it is possible to Bukhari to use ‘written sources’ in his work. Before Sezgin written sources of the hadith literature was a much neglected area and I was believed that creation of the literature was a purely oral process. Sezgin opposed this idea of oral tradition and proved the existence of the written sources. And now there exists two opposed contemporary idea to the sources of the hadith literature. But the real importance of Sezgin’s discovery is that it shows us this conflict is belongs to the modern era not old. This shows us oral and written tradition conflict in İslamic Civilization is not essential but causal. So as Sezgin uncover the past he enrichens our understanding about present too. Fuat Sezgin wanted to prove existence of Islamic Civilization to both west and the east. He tried to remind Muslims their scholarly past and to change Western prejudices about Muslims and Islam.  He also showed why contemporary Islamic World is left behind. Problem is not the religion itself but Muslims comprehension of that religion. Because it was Muslims enlightened the Europe once. And religion didn’t change in the essence but in the understanding.