While the exact identity depends on the edition, entry 176 in Rijal al-Kashi commonly refers to a figure from the circle of Imam Ja’far al-Sadiq (AS) or Imam Musa al-Kadhim (AS)—often a Kufan narrator with a contested legacy. Based on typical content around that numerical block (entries 170-180 deal with ambiguous figures in Kufa), Report 176 likely discusses:
from Fudayl (the servant of Muhammad ibn Rashid) 2. The Narrative Body (Matn)
Ultimately, exploring Report 176 from Rijal al-Kashshī provides a fascinating glimpse into how early Islamic history was recorded, debated, and preserved, shedding light on the human elements behind the transmission of religious tradition.
Reports in this numbered vicinity of Kashshi’s work frequently deal with the emergence of deviations, the challenges of extremists ( ghulat ), and the theological polarization of the early community.
Report 176 was extensively analyzed against this rubric. It helped establish a standard for determining whether a companion’s negative ratings were an artifact of political survival or actual theological deviance. III. Cross-Sectarian Transmission Metrics Rijal Al Kashi Report 176 -2021-
It is not always enough to know who narrated a Hadith; it is vital to know their history. The report aids historians in understanding the social pressure and political risks taken by early companions.
Do you have of the book you are cross-referencing (e.g., the Mu'assasat al-A'lami edition)?
The report records that Imam Hasan and Imam Husayn, alongside political allies like Qays bin Sa'd ibn Ubadah, traveled to Damascus under invitation. The text implies a public declaration of allegiance ( Bay'ah ) to Mu'awiyah. The Theological and Historical Contradiction
Using advanced graph visualization software [1.16], researchers mapped the entire network of Report 176's transmitters. This process pinpointed how many weak historical lines relied on Hannan ibn Sadir. It also isolated his overlap with the foundational companions of the Ashab al-Ijma (the Companions of Consensus). II. The Paradox of Apparent Disapproval While the exact identity depends on the edition,
Scholars compared how early Sunni biographers viewed the transmitters listed in Report 176. Notable records, including Ibn Hajar al-Asqalani's Lisan al-Mizan , were cross-referenced to identify discrepancies in how these narrators were judged across different schools of thought. 4. Methodological Comparison of Key Biographical Frameworks
(biographical evaluation) in determining transmitter reliability. Explore the foundational text in Ikhtiyar Ma'rifat Al-Rijal - Al Kashi | PDF - Scribd
Many traditions in Rijal al-Kashshī outline the loyalty or betrayal of specific companions during times of crisis (e.g., the peace treaty of Imam Hasan or the events of Karbala).
Focuses on the raw dialogue and psychological profile of the narrator. Reports in this numbered vicinity of Kashshi’s work
If you are looking for a report on a (e.g., a person listed as #176 in a specific edition), please provide the narrator's name to get a detailed breakdown of their biographical standing.
"O Qays, rise and pledge allegiance. He is my Imam." (referring explicitly to Hasan ibn Ali). 3. Theological and Political Implications
In the vast ocean of Islamic biographical evaluation ( Ilm al-Rijal ), few classical texts carry the weight of Ikhtiyar Ma'rifat al-Rijal by Abu Amr Muhammad ibn Umar ibn Abdul Aziz al-Kashi (d. ~340-345 AH / 951-956 CE), commonly known as . This work is the earliest extant Shi'a Imami biographical dictionary. However, the raw data from al-Kashi—often ambiguous, contradictory, or lacking clear judgments—has been a source of both immense value and intense debate for over a millennium.