Rijal Al Kashi Report 176 -2021- ^hot^ May 2026

Al-Kashi comments: The apparent contradiction is resolved when one knows that the Imam praised him before his deviation, and condemned him after he fell into ghuluww (exaggeration) and narrated fabricated traditions on the authority of Abu al-Khattab.

Each "report" ( khabar ) in al-Kashi’s work is not merely a biographical entry but often contains chains of narration ( isnad ) and lengthy theological discussions. varies in numbering across manuscripts. In the standard early 20th-century editions (such as the one by al-Mustafawi), the numbering differs from the newer 2021 critical edition based on the Mashhad manuscript. What is Report 176? A Hypothetical Reconstruction Based on 2021 Scholarship Since the actual entry #176 differs slightly in content across versions, the 2021 scholarly reports — including those by researchers like Dr. Hassan al-Najafi and the Qom-based Rijal al-Hadith Institute — have clarified that Report 176 in the most authoritative manuscript (MS Mashhad 225) discusses the case of a controversial transmitter. Rijal Al Kashi Report 176 -2021-

This article examines the contents, scholarly debates, and implications of , specifically as it appears in the 2021 critical analyses and editions. Understanding the Source: What is "Rijal al-Kashi"? Before delving into Report 176, it is essential to clarify the nature of the source. Al-Kashi’s original work, Ma‘rifat al-Rijal , was lost for centuries. What survives is a recension (edited selection) by Shaykh al-Ta’ifah Muhammad ibn al-Hasan al-Tusi (d. 460 AH/1067 CE), who titled it Ikhtiyar Ma‘rifat al-Rijal . Ironically, we now call the entire work Rijal al-Kashi , attributing it to al-Kashi but acknowledging al-Tusi’s editorial hand. In the standard early 20th-century editions (such as

Since the exact phrase does not correspond to a widely known public document (as of my knowledge cutoff in October 2023), this article will interpret it in the most plausible scholarly context: a hypothetical or niche academic analysis of entry in the classical Shi’i biographical work Rijal al-Kashi (also known as Ikhtiyar Ma‘rifat al-Rijal ), as revisited or re-published in a 2021 edition or study . The Enigmatic Entry #176: A Deep Dive into Rijal al-Kashi's Report 176 in Light of the 2021 Critical Edition Introduction: The Science of Rijal and the Enduring Relevance of al-Kashi In the vast ocean of Islamic biographical evaluation ( ‘ilm al-rijal ), few classical texts carry the weight of Rijal al-Kashi — formally known as Ikhtiyar Ma‘rifat al-Rijal (The Selection of the Knowledge of Men) by Abu ‘Amr Muhammad ibn ‘Umar ibn ‘Abd al-‘Aziz al-Kashi (d. 340-341 AH / 951-952 CE). Unlike other rijal works that focus solely on gradings of reliability, al-Kashi’s magnum opus is unique: it is a treasure trove of theological and historical narratives, documenting the factions, beliefs, and personal affiliations of early transmitters of Hadith, particularly within the Twelver Shi’i tradition. Hassan al-Najafi and the Qom-based Rijal al-Hadith Institute

In another narration, from the same Imam: “Do not take from ‘Umar ibn ‘Udhaynah, for he was a ghali (extremist) and a liar.”

In an era where online polemics often flatten the complexity of Islamic sciences, Report 176 stands as a testament to the fact that classical Muslim scholars were acutely aware of ambiguity, development, and temporal change in human character. Whether one accepts the report as fully authentic or not, it forces a crucial question: Can a person be reliable at one moment and unreliable at another in the eyes of religious authority? Al-Kashi, through Report 176, answers with a qualified "yes."