Bu makalede Mağrib coğrafyası muhaddislerinden Kâbisî’nin (ö. 403/1012) Mâlik b. Enes’in (ö. 179/795) Muvatta’ının İbnü’l-Kâsım rivâyetindeki muttasıl senedleri bir araya getirmek üzere kaleme aldığı Kitâbü Mülahhısi’l-Muvatta’ eserine yazmış olduğu mukaddime ele alınmaktadır. Söz konusu mukaddimede müellif Kitâbü Mülahhısi’l-Muvatta’ın telif amacı ve eserde izlediği yöntemi belirtmesinin yanı sıra bazı hadis usûlü meselelerine yer vermiştir. Onun bu kısımda ele aldığı hadis usûlü kavramlarının ve konularının tespit edilmesi çalışmanın ana gayesini oluşturmaktadır. Bu bağlamda önce Kâbisî’nin hayatı ve ilim tahsîlinden söz edilmiş, ardından bahse konu olan eserinin özelliklerine ilişkin birtakım bilgiler sunulmuştur. Sonrasında onun eserinin mukaddimesinde değindiği hadis usûlü kavramları ve bu konulara yönelik açıklamaları ayrı başlıklar altında incelenmiştir. Meşrik rıhlesi dönüşünde Mağrib’in Doğu literatürüne ait bazı hadis eserleri ile tanışmasına öncülük eden Kâbisî’nin hadis usûlü bağlamındaki görüşlerinden istifâde edip ona referansta bulunan Endülüs bölgesi âlimleri tespit edilmeye çalışılmıştır. Ayrıca Kâbisî’nin hadis usûlü ile ilgili bahsettiği konularda Mâlik’in yaklaşımlarını benimsediği ve ona atıfla meseleleri izaha yöneldiği kısımlar ve Mâlik’ten farklılaştığı hususlar zikredilmiştir.
In this article, the introduction to the book of Kitāb al-Mulakhkhas al-Muwatta' by Qābisī (d. 403/1012), one of the hadith scholars of Maghrib geography, is discussed. The author wrote this work in order to bring together the continual documents in the Ibn al-Qāsim narra-tion of Mālik b. Anas' (d. 179/795) al-Muwatta. In the introduction, the author first stated the purpose of the writing of Kitāb al-Mulakhkhas al-Muwatta''s and the method followed in the work. Namely, he states that he compiled this work to respond to the demands of those who asked him to bring together the hadiths of Mālik b. Anas, whose chain is complete. In the compilation of the work, he was content with the only narration of Muwatta. He followed the method of collecting the musnad hadiths in this narration, the ones with clear continuous. However, he preferred not to include the narrations that were closed in his continuous in his work. After this information, the author has included some issues of hadith methodology in the introduction part. The main purpose of the study is to determine the concepts and subjects of the hadith methodology that he discussed in this section. In this context, firstly, information about Qābisī's life was given, and his education was mentioned. Then, some information about the features of the work in question is presented. Afterwards, the concepts of hadith methodology that he mentioned in the introduction of his work and his explanations on these issues were examined under separate headings. Although he is encouraged to narrate hadiths in this introduction, he provides information about the refraining of many hadith transmissions, the conditions of endurance of hadith, the words of the narration considered as 'muttasil and munqati', the narration with the meaning of the hadiths and the lahn in the hadith. When the approaches of Qābisī on these issues are examined, it is revealed that he tends towards the views of the Mālikī school, which he is a follower of and Imam Mālik. For this reason, the parts in which he adopted Mālik’s approaches and tended to explain the issues by referring to him are mentioned.
