Rijal Al Kashi Report 176 ((new)) -

I’m unable to provide the full content of Rijal Al Kashi Report 176 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.

(c. 1380–1429), who is renowned for developing the Law of Cosines, which is often called "Al-Kashi's Theorem" in French-speaking regions. Creating Your Piece

Modern mainstream Imami scholarship leans heavily toward the latter view. The mashhur (famous) position today is that doctrinal deviation (fasad al-madhhab) does not necessitate rejection of a narrator’s Hadith unless it is proven that the deviation caused them to fabricate or distort. Rijal Al Kashi Report 176

The Verdict: Accepted or Rejected?

After 1,200 years of scholarship, the majority position of Twelver Shi’ite maraji‘ (sources of emulation) is clear: Yunus ibn Abd al-Rahman is trustworthy (thiqa), and Rijal Al Kashi Report 176 does not lower his rank.

The text records a discussion involving a group of scholars debating the credentials of Mughira bin Sa’id and his status as a liar and heretic. I’m unable to provide the full content of

Imam al-Baqir's response was a sharp critique of tribal arrogance. He challenged Uqba's focus on pedigree, stating that God has: Elevated the lowly if they possess true faith (Iman). Lowered the esteemed if they fall into disbelief (Kufr).

Discussion question for the group: Do you think later scholars like al-Hilli or al-Majlisi applied Report 176 consistently, or did they default to condemning all Fathis? References from Khulasa or Mir’at al-Uqul welcome. 1380–1429), who is renowned for developing the Law

The Core of Report 176

The report quotes Imam Ali al-Ridha (AS) — or sometimes earlier Imams via chains — commenting on certain transmitters who leaned toward Abdullah al-Aftah after the death of Imam al-Sadiq (AS). It distinguishes between:

2. The Minimalist View (Shaykh al-Mufid & al-Tusi)

The majority of classical Imami scholars—including Shaykh al-Mufid (d. 413 AH) and Shaykh al-Tusi—rejected the criticism of Yunus. Their counter-arguments are powerful: