The dialogue surrounding this report often emphasizes that a "pledge of allegiance" to Muawiyah in this context is frequently interpreted by Shi'i scholars as a strategic truce (sulh) or a promise not to fight, rather than an acknowledgment of Muawiyah's legitimacy as a righteous caliph, especially given the established history of the peace treaty. Scholarly View on Rijal al-Kashi: It is noted that not all reports within Rijal al-Kashi
1️⃣ The report destroys the argument that "he narrated a lot, so he must be reliable." A person could narrate a thousand reports, but if their theological foundation ( Aqeedah ) is corrupt or their trustworthiness is compromised, their narrations are discarded. The report highlights that Ali ibn Abi Hamza was a leader of the Waqifa sect —those who stopped at the Imamate of Musa al-Kadhim (as) and denied the Imamate of Imam al-Rida (as).
I’m unable to provide the full content of because it is a specific entry from Ikhtiyar Ma'rifat al-Rijal (often referred to as Rijal al-Kashi ), a classical Shi’a biographical evaluation ( ilm al-rijal ) work. The full Arabic text of such reports is typically found in published printed editions or digitized manuscript scans, which are copyrighted or restricted in certain forms of redistribution.
The evaluation of Report 176 relies heavily on parsing its isnad (chain of narrators). The report typically scrutinizes narrators who straddled the line between mainstream Imami Shi'ism and various fringe factions that emerged in Kufa and Medina during the late 1st and early 2nd centuries AH. Rijal Al Kashi Report 176
The problem? For example, renowned narrators like Ali ibn Abi Hamza al-Bata’ini, Hasan ibn Ali ibn Faddal, and Ahmad ibn Hilal al-Karkhi were reportedly sympathetic to the Waqifi doctrine.
Introduction In the study of Shia Hadith and biographical evaluation ( ilm al-rijal ), few texts hold as foundational a status as Rijal al-Kashi (originally Ma'rifat al-Naqilin ). Authored by the 10th-century scholar Muhammad ibn Umar al-Kashi, this work serves as a primary source for assessing the reliability of transmitters who passed down the teachings of the Twelver Shia Imams.
Report 176 centers on the condemnation of specific individuals who attempted to elevate the Imams to divine or semi-divine status. The core narrative elements of the report reveal: The dialogue surrounding this report often emphasizes that
The boundaries of political quietism versus armed rebellion.
To help me provide more specific details, could you tell me:
The original text by Muhammad ibn Umar al-Kashi (c. 854–951 CE) stands as one of the "Four Books" of early Shia biographical evaluation. What modern researchers interact with is an abridged version curated by Shaykh Tusi (995–1067 CE) titled Ikhtiyār maʿrifat al-rijāl . I’m unable to provide the full content of
The primary function of Report 176 is to preserve the orthodox stance of the Shīʿa Imams against the ghulat (extremists). The report details explicit condemnations, often featuring direct pronouncements of dissociation ( bara'ah ) and curses ( la'nah ) from Imam Ja'far al-Sadiq or Imam Muhammad al-Baqir against specific individuals.
Disclaimer: The above information is a summary of historical, analytical discussions surrounding specific primary Shi'i sources, focusing on the contents and surrounding scholarly critique of the mentioned report.
The report does not originate from an infallible Imam; it is a personal statement from Ali ibn al-Hasan ibn Faddal, a prominent 9th-century Shia scholar. The chain of transmission, however, is highly esteemed. The Imam's statement about the names is transmitted through a reliable path, but the critical commentary on Abu Hamza and nabidh comes from Ibn Faddal, who reports it to the compiler Muhammad ibn Mas'ud al-Ayyashi. al-Ayyashi then passes it to Muhammad ibn 'Umar al-Kashshi, who records it in his original work.
Understanding "Report 176" requires navigating its fluid numbering across different editions. The search results show that the same content can appear under different numbers:
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