Abstract:

The Arab rhetoric that its roots, which dates back to the ancient Greek civilization, was performed by poets and orators during the age of Jahiliyya (Pre-Islamic Era) as a naturally. In this way, this science continued in the early periods of Islam. In this context, the science of rhetoric continued its development by gaining momentum as a result of the interaction of different cultures and civilizations in the first period of the Abbasid state. In this context, rhetoric studies, which made great progress, started to bear fruit to cluster around different axes. Thus, in the historical process, the science of rhetoric continued to develop to be fed from different sources. In addition, the science of rhetoric, which has different literary movements to be used by the Arab world, the peoples in the east of the Arab world and the peoples in the west of the Arab world, completed its formation as three main sciences at the end of the process. Long before the science of rhetoric was compiled, the Arabs were introduced to the Qur'an, which had a different style from their own. The Qur'an contains a eloquence which unlike any human's and no words can expressed it. Thus the Qur'an has challenged them in this area at the heyday of rhetoric, which is a source of praise for Arabs. The lexical meaning of the science of rhetoric, which is divided into three main disciplines as “me‘ânî”, “beyan” and “bedi”, is “to convey” and this discipline is called “rhetoric” because it conveys the meanings to the listeners and provides the listeners to understand. In the science of rhetoric, the main backbone of this science was formed by writing the work named "Miftâhü'l-'ulûm" by Sekkâkî. Thus, Sekkakî, who left her fingerprints on the science of rhetoric, became the focal point of the scholars who came after his. Some of them, wrote interpretations on his work while the othwrs, summarized this work. In this context, Bedreddin b. Mâlik (İbnü'n-Nâzım) also summarized Sekkâkî's aforementioned work with his work named "al-Misbâh fî Itisari'l-Miftâh". Since there is no significant study about Ibn al-Nazim in the academy, in the article, his poetry istishhads about musnad ilayh in his aforementioned summarized were analyzed. In this regard, as the Sakkakı and his work "Miftahu'l-Ulûm", was briefly introduced, the İbnu'n-Nazim’s work "al-Misbah fi ihtisar al-Miftah" was briefly introduced too. Besides, the concepts of "isnad", "musnad", "musnad ilayhi", "istishhad" (to show evidence by using poetry), "sahid" (evidence from poetry) and "sevahid" (evidences from poetry) as they are related to our subject were briefly explained. The twenty “istishhads” which were presented in the study, were handled according to passing in the work as well indicated which measurements of classical Arabic poetry to where those belong. After translating the poems into Turkish language, information was made clear about the reason for showing the “istishhad” and speakers of those besides to the subjects spoken for. In conclusion and in the light of the statistics associated with the “istishhad”, the study was closed with a comparison between the two authors.

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