Rijal Al Kashi Report 176 Jun 2026

The consensus among Shia scholars, from al-Kashi himself to modern authorities like Ayatollah al-Khoei, is that Report 176 must be understood through the lens of .

This report is often highlighted in academic and theological discussions, particularly in online Shi'i studies circles, concerning the historical events surrounding the peace treaty between Imam Hassan (as) and Muawiyah. Context of Report 176 Rijal Al Kashi Report 176

For any researcher citing , the key is nuance. To translate it crudely as "All Waqifis are liars" is historically inaccurate. To ignore it entirely is intellectually dishonest. The correct path, walked by masters like al-Khoei, is to weigh the report, scrutinize its chain, and limit its application to its apparent context: extreme, malicious enemies of the Imamate—not every confused follower. The consensus among Shia scholars, from al-Kashi himself

2️⃣ The report suggests that deliberate fabrication or adherence to deviant sects renders a narrator’s testimony void. The scholars ( Ulama ) subsequently classified Ali ibn Abi Hamza as Da'eef (Weak) and Majruh (Disparaged) , despite his high volume of narrations. To translate it crudely as "All Waqifis are

Report 176 in the biographical work Rijal al-Kashshi (also known as Ikhtiyar Ma’rifat al-Rijal

For those engaged in advanced Shi’a rijal , from Ikhtiyar Ma’rifat al-Rijal (by Shaykh al-Tusi, abridging al-Kashi’s original) serves as a critical data point for understanding how early Imami scholars evaluated narrators associated with Fathism (followers of Abdullah al-Aftah, son of Imam al-Sadiq, peace be upon him).

, rather than a voluntary recognition of legitimacy. For more details, visit