The balaghah thinking at al-Sakkâkî

The dissertation consists of introduction and three parts. In the introductory section where a general framework of the research is put forward, at first the reason and importance of the thesis is explained, then its subject matter is put forward and finally the methodology of the research is touched and made some remarkes on its sources. In the first chapter, it is aimed to position Sekkâkî in a historical and theoretical context. Here, first of all, the identity of the author was asked considering the historical situation in which he lived and the biographical datas were interpreted with various questions. Secondly, the outline of his scientific personality and his portrait as a thinker have been put forward via the people/texts that the author refers to in his works, the names who are alive in his time and shared the same neighborhood, the schools of thought which he considers himself connected, the disciplines and issues he was interested in. In the last section of the chapter, the pre-Sekkâkî development of balaghah thinking is explained by considering the historical flow, especially in the center of Abdülkâhir Cürcânî-Zemahşerî-Fahreddin Râzî line. Thus, it was clarified what kind of balaghah accumulation Sekkâkî had inherited and which problematical he faced. In the second part of the thesis, the content of Miftâhu'l-ulûm is focused and the author's general perspective on ilmu'l-edeb and in this context the general framework and position of the balaghah thinking in relation to past accumulation are examined. In this section, the adab concept in Miftâh was first introduced. From this point of view, answers were sought for questions such as the content and systematic of the text, its basic question and the formal order of adab analysis in Miftâh. In the second subtitle of the chapter, the theoretical character of the balaghah conception in Miftâh is emphasized. In the third and last chapter, the balaghah thinking of the author was examined directly. In the first part of the chapter, Sekkâkî's explanations on fasahat and balaghah were evaluated, it was stated that the author envisiones the concept of balaghah as the level of secondary meanings that went beyond the basic meaning of the word (aslu'l-mana) and it was demonstrated that this level of research is treated considering the context element (muktezâ-yı hal). Based on this perspective, answers were sought to the questions of how the author explained the distinction between balaghah sciences and nahw and why he did not include the literary arts in the rhetoric research.