Search the Community

Is believing in the Ahl al-Bayt's (AS) knowledge of the unseen considered ghulu? Given that the Ahl al-Bayt (AS) have described as exaggerators those who attribute things to them that they have not stated,[1] one of the challenging issues concerning the virtues of the Ahl al-Bayt (AS) is the affirmation of the knowledge of the unseen for them (AS). Initially, it should be stated that ghulu means excess and going beyond the limit, [2] and knowledge of the unseen (ilm al-ghaib) in the literal sense means knowing hidden things, [3] and in technical terms, it refers to awareness of hidden matters and things that are not perceivable by the senses. [4] Knowledge of the unseen is divided into two types based on who possesses it: Inherent and independent knowledge of the unseen: This refers to a type of awareness of the unseen that is not acquired from anyone else. This type of knowledge of the unseen is unlimited and is exclusive to Allah, and no one else shares this knowledge with Him. [5] Numerous Quranic verses mention this type of knowledge of the unseen: “Say: None in the heavens and earth knows the unseen except Allah, and they perceive not when they shall be raised.” [6] In another verse, it is stated from the Prophet (s): “And if I knew the unseen, I should have acquired much good, and no evil should have touched me. I am only a warner and a bringer of glad tidings to a people who believe.” [7] Shia scholars have also considered this type of knowledge exclusive to Allah, stating that some exaggerators (ghulat) and those who delegate authority (mufawwida) have attributed this type of knowledge of the unseen to the Infallible Imams (AS). [8] Acquired or dependent knowledge of the unseen: This is a type of awareness of the unseen that Allah has granted to some of His servants. [9] All Imami scholars believe that the awareness of the divine prophets and the Infallible Imams (AS) of the unseen is of this type, which is by Allah's permission and teaching, and they acquire this type of knowledge of the unseen from Allah in a limited manner. Some Quranic verses point to this type: “[He is] the Knower of the unseen, and He reveals to none His unseen, except to a messenger [whom] He has chosen…”[10] And based on the verse "I will inform you of what you eat and what you store in your houses",[11] the ability to inform people of their hidden secrets by Jesus and his awareness of the unseen secrets was one of the miracles and signs of his truthfulness for his people. The knowledge of the unseen in narrations In the narrations issued by the Ahl al-Bayt (AS), these two types of knowledge of the unseen are also mentioned: One is the knowledge that only God knows, and the other is the knowledge that God taught to the angels and then to the Prophet (SAW) and his Ahl al-Bayt (AS). Asbagh ibn Nobata narrated that he said: I heard Amir al-Mu'minin (AS) say: "Allah has two kinds of knowledge; a knowledge that He has kept to Himself and has not made any of His prophets or any of His angels aware of it. And that is what Allah Almighty has said: ''Indeed, the knowledge of the Hour is only with Allah; He sends down the rain, and He knows what is in the wombs, and no one knows what he will earn tomorrow, and no one knows in what land he will die,''[12] and another knowledge that He has made His angels aware of, so whatever His angels have become aware of, Muhammad and his household have also become aware of, and whatever Muhammad and his household have become aware of, great and small among us have become aware of until the Day of Resurrection." [13] In another narration; Abi Basir, from Imam Sadiq (AS), narrated that he said: "God has two kinds of knowledge; a knowledge that no one knows except Him, and a knowledge that He has taught to His angels and Messengers. So whatever He has taught to His angels and Messengers, we (Ahl al-Bayt) know it." [14] Or when Amir al-Mu'minin informed about future events, one of Imam's companions said: O Amir al-Mu'minin, you have been given the knowledge of the unseen. The Imam smiled and said to that man, who was from the tribe of Kalb: O brother Kalbi, this is not the knowledge of the unseen, it is a knowledge that I have learned from the Prophet. The knowledge of the unseen is the knowledge of the Resurrection and of the matters that Allah Almighty has enumerated in His Book: "Allah is the one with the knowledge of the Resurrection, and He is the one who sends down the rain, and He knows what is in the wombs, and no one knows what he will earn tomorrow, and no one knows in what land he will die...". [15] Allah Almighty knows what is in the wombs: boy or girl, ugly or beautiful, generous or miserly, happy or unhappy, one who is fuel for Hell, or a companion of the Prophets in Paradise. This is the knowledge of the unseen, which none knows but Allah, and other than this is knowledge that Allah taught to His Prophet (SAW), who then taught it to me, and asked God for it to reside in my chest, and for my ribcage to contain it. [16] These narrations show that the Prophet's household (AS) had access to vast knowledge and are in the hierarchy of divine knowledge after Allah Almighty. This knowledge is in the possession of the Prophet's household (AS) until the Day of Judgment. Given the definition of the knowledge of the unseen (which is knowledge of hidden matters), it can be stated that the Ahl al-Bayt also knew the unseen; however, their knowledge was given by Allah, and it is a derived knowledge, dependent on God. It should be noted that the issue of the knowledge of the unseen concerning Prophets and saints is also widely discussed in Islamic narrations, and all Islamic sects have cited numerous examples of the knowledge of the unseen concerning the Prophet Muhammad (SAW) or their Imams and leaders. [17] Conclusion: Given that the knowledge of the unseen is of two kinds: an inherent and independent knowledge that is unique to Allah Almighty, and a derived and dependent knowledge that Allah has given to some of His saints. The knowledge of unseen matters for the Prophet (SAW) and his household (AS) is established with Allah's permission, and they do not have inherent knowledge and power, but whatever they have is from Allah. The verses and narrations that deny them the knowledge of the unseen also refer to the denial of inherent and independent knowledge of the unseen. Therefore, if the knowledge of the unseen of the Prophet's household means knowing hidden matters, this is established for the Prophet's household and is not ghulu (exaggeration). However, if the knowledge of the unseen means inherent and independent knowledge, which is specific to Allah Almighty, such an attribution is considered ghulu. [1] . Usul al-Kafi: Al-Kulayni, Muhammad ibn Ya’qub, vol. 2, p. 75. [2] . Kitab al-'Ayn: Al-Farahidi, Khalil ibn Ahmad, vol. 4, p. 446. [3] . Al-Mufradat fi Gharib al-Quran: Al-Raghib al-Isfahani, Abu al-Qasim al-Husayn ibn Muhammad, p. 616. [4] . Al-Ghadir: Allamah Amini, vol. 5, p. 52. [5] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 67. / Jidal Ahsan; Naqd wa Barrasi Shubuhat Wahabiyan: Ja’far Subhani, p. 98. [6] . An-Naml: 65. «قُلْ لا یَعْلَمُ مَنْ فِی السَّماواتِ وَ الْأَرْضِ الْغَیْبَ إِلاَّ اللَّهُ وَ ما یَشْعُرُونَ أَیَّانَ یُبْعَثُونَ» [7] . Al-A’raf: 188. «وَ لَوْ کُنْتُ أَعْلَمُ الْغَیْبَ لَاسْتَکْثَرْتُ مِنَ الْخَیْرِ وَ ما مَسَّنِیَ السُّوءُ إِنْ أَنَا إِلاَّ نَذِیرٌ وَ بَشِیرٌ لِقَوْمٍ یُؤْمِنُونَ» [8] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 67. [9] . Jidal Ahsan; Naqd wa Barrasi Shubuhat Wahabiyan: Ja’far Subhani, p. 100. / Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 313. [10] . Al- Jinn: 26-27. «عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ» [11] . Al-Imran: 49. «وَ أُنَبِّئُکُمْ بِمَا تَأْکُلُونَ وَ مَا تَدَّخِرُونَ فِی بُیُوتِکُمْ» [12] . Al-Luqman: 34. «إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ» [13] . Basa’ir al-Darajat: Al-Saffar, Muhammad ibn al-Hasan, p. 131. [14] . Ibid. [15] . Al-Luqman: 34. «إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ» [16] . Nahj al-Balagha: Sayyid Razi, Sermon: 128. [17] . Payam-e Quran: Nasser Makarem Shirazi, vol. 7, p. 237.

What is the Shiite scholars' view on "ghulu"? Among the discussions related to religious beliefs, especially in Shia Islam, the topic of "ghulu" has always been raised. Ghulu means exaggeration and exceeding moderation regarding the status and rank of the Infallible Imams (AS). However, the important point is that ghulu has two main types: ghulu in essence and ghulu in attributes. Ghulu in essence: Ghulu in essence means that a person or group believes in the prophethood of the Infallible Imams (AS) or the divinity of the Infallible Imams (AS), or incarnation, or transmigration, or Tafwidh (delegation); in other words, it raises the essence of the Infallible Imams (AS) above their level.[1] Ghulu in attributes: "Ghulu in attributes," which can also be described as "ghulu in virtues," refers to incorrectly attributing qualities, virtues, and miracles to the Infallible Imams (AS) they did not possess. Unlike ghulu in essence, which Shiite theologians and jurists unanimously consider to be kufr (disbelief), there is a difference of opinion among them regarding ghulu in attributes, and in fact, this issue has become a relative issue. [2] Many Shiite scholars and researchers have not specifically addressed this distinction. While this distinction has very important implications in jurisprudence, rijāl (knowledge of hadith narrators), and drayah (understanding and interpretation of hadiths). In fact, when we separate these two types of ghulu, we arrive at a more accurate understanding of the Shiite scholars' view on ghulu. Many Shiite scholars, when they speak of "ghulu," mean ghulu in essence, not ghulu in attributes, which are often confused in common conceptions. Great Shia scholars, such as Sheikh Mufid and Allama Hilli, when speaking of Ghulat, mostly referred to ghulu in essence. For example, Sheikh Mufid considers Ghulat to be those who attribute divinity and prophethood to the Imams and ascribe to them virtues beyond their limits. He considers Ghulat to be infidels and misguided and emphasizes that Imam Ali (AS) punished them. [3] Allama Hilli also considers the belief of Ghulat to be invalid, because he believes that God is not a body and cannot incarnate in a body. He also considers the miracles of the Imams to be similar to the miracles of other prophets and considers this as proof of refuting their divinity. [4] The late Sheikh Saduq also said about the Ghulat: Our belief is that the Ghulat and Mufawwida are infidels towards Allah Almighty and are worse than Jews, Christians, Zoroastrians, Qadariyya, and Haruriyya, and all innovators and those who follow their whims, and they have not belittled anything like Allah Almighty. [5] Allama Majlesi says about ghulu: Note that exaggeration regarding the Prophet (saw) and the Imams (as) means either believing in their divinity, or considering them partners with God in worship, creation, and provision. Belief in any of these is a type of atheism, infidelity, and departure from religion. [6] While all Shia theologians and jurists unanimously consider ghulu in essence to be infidelity and consider those who believe in it to be infidels, the issue of ghulu in attributes is much more complex and a subject of disagreement. In reality, the issue of ghulu in attributes has become a relative matter; meaning that each theologian, based on his specific theological viewpoint, believes in a certain degree of attributes and virtues for the Infallibles (AS). Therefore, if a theologian believes that the Infallibles (AS) possess a specific degree of attributes and virtues, he does not consider believing in exceeding that limit permissible and accuses those who believe in it of exaggeration. On the other hand, another theologian who believes in a higher degree of attributes and virtues for the Infallibles (AS) not only does not consider himself an exaggerator but also accuses his counterpart of negligence and deficiency in understanding and knowing the high status of the Ahl al-Bayt (AS) and considers him guilty. These disagreements show that the boundary between respecting and venerating the Ahl al-Bayt (AS) and exaggeration is a relative line and depends on the viewpoint and theological foundations of each individual. In other words, regarding the attributes and virtues of the Ahl al-Bayt (AS), there is no absolute and definitive criterion to definitively determine which belief is ghulu and which is negligence; rather, it is a broad spectrum where each individual, based on their level of understanding and belief, finds their place. As a result, what seems like ghulu to one person may be the truth and knowledge to another, and vice versa. This relativity in understanding the virtues of the Ahl al-Bayt (AS) shows that the issue of exaggeration has transcended a purely theological ruling and become a cognitive and cultural challenge. The disagreement over the permissibility of "the Prophet's (saw) error" was one of the most prominent disagreements between two Shiite intellectual schools, namely the Qum school and the Baghdad school; a clear example of the issue of ghulu in attributes. Shaykh Saduq, a prominent figure of the Qum school, quoting his teacher Abu Ja'far Muhammad ibn Hasan ibn Walid, considered the first sign of exaggeration to be the belief in the negation of error from the Prophet Muhammad (SAW) and the Imams (AS). [7] From his perspective, those who elevate the status of infallibility to the point of not allowing any kind of mistake for the Infallibles (AS) have, in fact, fallen into exaggeration. In contrast, Shaykh Mufid, one of the great figures of the Baghdad school, states that if Shaykh Saduq's quote from his teacher is correct, regarding those who deny error from the Infallibles (AS) being exaggerators, then he himself is at fault, even if he is from the scholars of Qum. [8] Shaykh Mufid goes further and points to some of the beliefs of the people of Qum, accusing them of negligence in religion. He says that he encountered a group of people from Qum who downgraded the Imams (AS) from their true position and believed that the Imams (AS) were unaware of many of the religious laws and gained knowledge of them after deep thought and contemplation. Some of them even believed that the Imams (AS) resorted to opinion and conjecture to obtain the ruling of the Sharia. Shaykh Mufid considers these views to be clear negligence and believes that this group of scholars fell short in recognizing the position and status of the Imams (AS). [9] Ultimately, Sheikh Mufid considers the criterion of ghulu to be the denial of the created attributes (being created) of the Imams (AS) and the attribution of divinity and eternity to them. Instead of focusing on the issue of error or lack thereof, he emphasizes that exaggeration means denying the humanity of the Infallibles (AS) and attributing divine attributes to them. [10] These disagreements show that the understanding and interpretation of the virtues of the Ahl al-Bayt (AS) throughout history has always been a subject of discussion and exchange of views, and each intellectual group, based on its own theological foundations and viewpoints, has arrived at a specific definition of exaggeration and fault. Conclusion: Therefore, the scholars' views on ghulu in essence differ from ghulu in attributes; all Shiite theologians and jurists unanimously consider ghulu in essence to be disbelief and declare those who hold it to be disbelievers, while the issue of ghulu in attributes (exaggeration in expressing their virtues and abilities) is much more complex and a subject of disagreement. In fact, the issue of ghulu in attributes has become a relative matter; meaning that each theologian, according to his specific theological viewpoint, believes in a certain limit of attributes and virtues for the Infallibles (AS). [1] . Jaryan Shenasi Ghulu (1): Safari, Nematollah, p: 7. [2] . Ibid. p: 10. [3] . Tas’hih E’teqadat al-Imamiyya: Sheikh Mofid, vol. 1, p. 131. [4] . Anwar al-Malakut fi Sharh al-Yaqut: Allameh Helli, vol. 1, p. 201. [5] . Al-E’teqadat: Sheikh Saduq, vol. 1, p. 97. [6] . Bihar al-Anwar: Mohammad-Taghi, Allameh Majlesi, vol. 25, p. 346. [7] . Man La Yahduruhu al-Faqih: Sheikh Saduq, vol. 1, p. 360. [8] . Moghayesei Miyan Do Maktab Fekri Shi’a dar Qom va Baghdad dar Qarn-e Chaharom-e Hejri (A comparison between two Shiite schools of thought in Qom and Baghdad in the fourth century AH): Yaqub, Jafari, p. 30. [9] . Tas’hih E’teqadat al-Imamiyya: Sheikh Mofid, vol. 1, p. 135. [10] . Ibid. p: 136

What is the difference between Ghulu regarding the status of the Ahl al-Bayt (AS) and the correct belief in it? To understand the difference between exaggeration (ghulu) and the true belief in the status of Ahl al-Bayt (AS), it’s important to define ghulu. Linguistically, ghulu means to exceed limits or to go beyond moderation.[1] In a more technical sense, Sheikh Mufid described ghulu as exceeding boundaries and exaggerating concerning prophets and imams. [2] Imam Baqir (AS) further clarified this concept by stating that a ghali is someone who claims something about us that we have not asserted about ourselves. [3] It should be noted that the ghulu discussed in jurisprudential and theological texts refers to certain false beliefs held by some individuals, which lead to their classification as disbelievers. These beliefs include considering the Holy Prophet and the Imams (AS) to be God, believing that the Imams can also be prophets, or claiming that love for the Ahl al-Bayt negates the need for worship and the avoidance of sins. Such beliefs are examples of shirk (polytheism) or a denial of a fundamental principle, both of which result in disbelief.[4] In contrast, matters such as the Imams' knowledge of the unseen, the Ahl al-Bayt's wilayah at-takwiniyyah, their pure nature and creation, etc., have been continuously discussed in reliable books of Kalam, and in accordance with the hadith of Imam Ali (AS), who said: “Beware of exaggeration concerning us. Say that we are God’s servants, and say whatever you wish about our virtues,” [5] a limit has been set for it, and they have warned against attributing matters that contradict the principles of religion. These points make it clear that although the status of Ahl al-Bayt (AS) is highly honorable, and no matter what we say or think about them, we will not reach the essence of their being and exalted status, but we should not raise them above the level of servitude, being created, and being dependent on God, and attribute to them qualities that contradict the necessities of religion. [6] Therefore, the difference between ghulu and the correct belief in the status of Ahl al-Bayt (AS) depends on a correct understanding of their position and the extent of belief in their status. Imam Reza (AS) also explained that the meaning of people's servitude to Ahl al-Bayt (AS) is that people must obey us because God has made this obedience obligatory. [7] When Imam Reza (AS) noticed that some people attributed the attributes of God to Imam Ali (AS), he said that the Commander of the Faithful ate, drank, and married like you, therefore, one cannot imagine divine attributes for him. [8] Also, Sudayr narrates that Imam Sadiq (AS) entered the session in an angry state and said that people think we have knowledge of the unseen, while no one but Allah has knowledge of the unseen. Sudir says that I told Imam Sadiq (AS) that we know you have a lot of knowledge, but we do not attribute the knowledge of the unseen to you; the Imam, explaining his knowledge, said: The person who had knowledge of the book with him and brought the throne of Bilqis in the blink of an eye had as much knowledge as a drop in the sea, and now, is someone who has some knowledge of the book wiser, or someone who has all the knowledge of the book? Then the Imam pointed to his chest and said that all the knowledge of the book is with us. [9] Thus, it becomes clear that when the Imam denies knowledge of the unseen, he does not mean the extraordinary knowledge that he himself possesses, but rather refers to a specific knowledge that is unique to God and is referred to as inherent and independent knowledge, but he considers the extraordinary knowledge given to him by Allah to be proven for himself. Considering what has been revealed to us from the Ahl al-Bayt (AS), it can be said that the Ghulat are those who believe in the prophethood of the Ahl al-Bayt, the transmigration of the souls of the Imams, the granting of independence to them, and divine attributes for them, and some even believe in the divinity of the Ahl al-Bayt. [10] Conclusion: Considering all these points, we understand that the Imams (AS) have virtues and characteristics that are unimaginable for humans. These virtues are beyond ordinary humans, but it must be emphasized that these characteristics are different from the attributes of Allah, and divine attributes cannot be attributed to them. Imam Sadiq (AS) also considers the knowledge of the unseen to be exclusive to Allah, but he sets limits for his own knowledge that seems beyond human understanding. Therefore, the Ahl al-Bayt (AS) are superior beings, while they always count as servants of Allah, and this is the correct belief about them. Considering these points, the difference between exaggeration and the correct view lies in the correct understanding of the position of the Ahl al-Bayt (AS) and precisely identifying the essence of exaggeration. [1] . Al-Nihayah fi Gharib al-Hadith wal-Athar: Majd al-Din Ibn al-Athir, vol. 3, p. 382. / Lisan al-Arab: Ibn Manzur, vol. 15, p133. [2] . Tasheeh al-I’tiqad: Sheikh Mufid, p: 131 [3] . Al-Kafi: Muhammad ibn Ya’qub al-Kulayni, vol.2, p.75. [4] . Wilayah Takwini wa Wilayah Tashri’i: Sheikh Lotfollah Safi Golpayegani, p 41. [5] . Al-Khisal: Sheikh al-Saduq, vol. 2, page: 614. And the words of Imam Sadiq (AS): “Make us created servants, and say about us what you wish except for prophethood.” Alkharayij w aljarayih: Al-Rawandi, Qutb al-Din, Vol: 2, P: 735. [6] . Farhang-e Ghadir: Javad Mohaddesi, Publisher: Qom: Ma’ruf, 1387, p: 448. [7] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 187. [8] . Bihar al-Anwar: Muhammad Baqir al-Majlisi, vol. 25, p. 275. [9] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, vol. 1, p. 257. [10] . Buhuth fi Sharh al-'Urwa al-Wuthqa: al-Sayyid Muhammad Baqir al-Sadr, vol. 3, p. 306 / Ghulu; Haqiqat wa Aqsam-e An: Seyyed Kamal Heydari, translated by Pajouheshkadeh Hajj va Ziarat, pp. 27-42 / Naqsh-e Ghulu dar Inhiraf-e Aqa’id va Afkar: Muhammad Helli, p. 31 / Ghulu va Tafviz dar Gostareh-ye Ayat va Rivayat-e Ahl al-Bayt (as): Seyyed Alireza Mousavi, p. 12.

What is the view of other Islamic schools of thought on Ghulu? The issue of Ghulu is one of the challenging issues in the Islamic world; the theorists of Islamic schools of thought have mentioned many things regarding Ghulu, each of which is of particular importance; now we will address some of the theories presented on the issue of Ghulu from the perspective of other Islamic schools of thought. The Zaydi view on Ghulu: The Zaydi school, like other branches of Shia, believes that Imam Ali (AS) was appointed as the successor of the Messenger of Allah (SAW), and after him, Imam Hassan and Imam Hussein (AS) were also recognized as the Imam and successor of the Prophet (SAW) by divine text. However, after Imam Hussein (AS), the Zaydis separated the position of guardianship and succession of the Prophet (SAW) from the divine and heavenly aspects and turned it into a worldly position. From the Zaydi point of view, the Imams after Imam Hussein (AS) must be knowledgeable, just, courageous, and managerial personalities, and from the lineage of Lady Fatima (SA), with active presence in the political arena, to command good and forbid evil and to implement divine laws. Among them, Zayd ibn Ali ibn Hussein is known as a prominent figure in this lineage. During a period when the Zaydi ideology was based on the belief in knowledgeable, just, courageous, and capable Imams, a group of Zaydi Ghulat engaged in Ghulu and considered some of the Zaydi Imams as the Mahdi and possessors of long life. They attributed great miracles to these Imams, and some even claimed that the rank of these Imams was higher than that of the Prophet himself;[1] These extremist ideas caused some Zaydi scholars to consider these beliefs incorrect and beyond the truth and to write treatises refuting these beliefs. [2] In the end, it must be said that the Zaydi view on Ghulu is similar to that of the Imamiyyah, and Ghulu is considered an encroachment on right and truth, which is a condemned matter, and throughout history, Zaydi scholars have fought against it; although there may be differences between Zaydis and Imamis in the instances of Ghulu. The Ismaili view on ghulu: Like other Islamic sects, Ismailis define ghulu as exceeding the truth and reality. Among the great figures of the Ismaili faith, is Qadi Nu'man ibn Muhammad, whom Ibn Khallikan described as possessing immense greatness, was known as a highly learned and virtuous individual. He was not only proficient in the Quran and its interpretation but also specialized in jurisprudence and juristic disputes. He also possessed extensive knowledge of linguistics, poetry, and history, acting with wisdom and fairness in all these fields. Qadi Nu'man wrote numerous works about the Ahl al-Bayt and authored a valuable book on their virtues. He also wrote works refuting the beliefs of opponents, including Abu Hanifa, Malik, Shafi'i, and Ibn Sarij.[3] Qadi Nu'man explicitly states that Amir al-Mu'minin Ali (AS) resisted groups that exaggerated about him and presented him as exceeding reality. Some of these individuals believed that Ali (AS) was a prophet and that Gabriel had mistakenly revealed the revelation to the Prophet (SAW). Such beliefs were incorrect and extreme, and Amir al-Mu'minin Ali (AS) always opposed such ideas. [4] According to Ismaili's teachings, any exaggeration and transgression of the truth regarding persons and things is considered undesirable. The only difference in this regard lies in the differing understanding of the instances of exaggeration. These differences have led some sects to accuse other groups of ghulu. In reality, the difference in understanding and interpreting the instances of ghulu has led to diversity and conflict in religious viewpoints. The Sunni view on ghulu: Regarding the Sunni viewpoint, it should be said that Sunnism is internally divided into various groups in terms of jurisprudence, theology, and beliefs, some of which will now be mentioned: Ibn Taymiyyah and his followers throughout history: Ibn Taymiyyah al-Harrani, the founder of Wahhabism, says: "Ghulu" means praising or blaming something more than it deserves;[5] Muhammad Rashid Rida also mentions in his commentary that "ghulu" means exceeding the legal limit and exceeding what the Shari'ah has stipulated. [6] One of the reasons Wahhabi and Salafist theorists often label Shias as disbelievers is the concept of "ghulu." These individuals highlight certain Shia beliefs and associate them with "ghulu" to justify their claims. For instance, the belief that the Infallible Imams (AS) possess knowledge of the unseen is frequently categorized as "ghulu." Consequently, they argue that this belief warrants declaring Shias as disbelievers. In the following sections, we will present various opinions on this topic. Al-Zarqawi, in one of his works, accuses Shias of believing in the Imams’ knowledge of the unseen. He claims that this belief is part of the corrupt ideas held by Shia Muslims. [7] By citing the Shia belief that Ali ibn Abi Talib (AS) possesses knowledge of the unseen, he argues that Shias view the Imams (AS) as equal to Allah, [8] attributing divine status to them. Al-Zarqawi insists that such attributes are only appropriate for Allah Almighty and that assigning them to anyone other than Allah is akin to associating partners with Him. [9] Tartusi attributes such accusations to the Shia community, labeling them as part of the manifestations of Shia "ghulu". He cites numerous hadiths from Usul al-Kafi as evidence for his claims. In these hadiths, Shia beliefs assert that the infallible Imams (AS) possess knowledge of the unseen. [10] Due to this belief, Tartusi accuses them of disbelief and polytheism. He distinguishes between Shias and extreme Shias by stating that extreme Shias openly confess their belief in the divinity of individuals like Ali ibn Abi Talib (AS), while other Shias hold this belief secretly. [11] Traditional scholars, Sufi mystics from Ash'aris and Maturidis: Sunni scholars who lack Wahhabist thought have also identified Ghulat. For example, Shahrestani considers a Ghali to be someone who exaggerates about their Imam to the point of elevating them beyond the status of a creature, whether by ascribing divine attributes to them or claiming Allah's incarnation in them. [12] Abu’l-Baqā’, a Hanafi scholar, in his book "Al-Kulliyat," defines Ghulu as exceeding limits. [13] Baghawi, in his book "Sharh al-Sunnah," interpreting the verse "لَا تَغْلُوا فِي دِينِكُمْ"[14] states that Ghulu means exceeding the measure of a thing. [15] Mulla Ali Qari also defines Ghulu in religion as exceeding the Book and Sunnah.[16] Tabari,[17] Qastalani,[18] and Fakhr al-Razi also defined Ghulu as exceeding the limit or measure of a thing or matter.[19] Al-Alusi, in his abridgment of the book "Tuḥfat al-Ithna ‘Ashariyya," mentions that the first person to exaggerate about Ali ibn Abi Talib was Abdullah ibn Saba’, who affirmed Ali’s Imamate and disavowed his enemies.[20] Haytami, in "Şawā’iq al-Muhriqah," states that the nature of Shi’ism is Ghulu and innovation,[21] and it must be said that Sunnis consider the belief in the infallibility and Imamate of Amir al-Mu'minin to be Ghulu. However, Sunnis have gone so far in describing the virtues of the Companions that some have claimed that they had no shortcomings,[22] and they have described great miracles for them; for example, a story about a woman from the Ansar who dreamed that a date palm tree in her yard had fallen, and the Prophet (SAW) told her that her husband would die on his journey, but Abu Bakr gave her the good news that her husband would return that night, and in the end, this happened, and they explained the reason as follows: Allah was ashamed for a lie to come from the tongue of Abu Bakr; because he is Siddiq. [23] Conclusion: Based on the true and scholarly view of the Sunnis, Shi’ites cannot be considered Ghulat because the views of Sunni and Wahhabi scholars about Ghulu are similar to the views of Shi’ite scholars, who define Ghulu as exceeding the limit or measure of a thing or matter; therefore, exceeding the matter of religion, the Qur’an, the Sunnah, and the truth means Ghulu; whether this Ghulu is about the great figures of religion or other matters. However, differences in understanding the instances and accurately recognizing the position of Ghulu have led to some accusing the Shi’ites. [1] . Resaleh al-Zajereh article: Ali, Mousavi Nejad, Haft Aseman magazine, p. 2. [2] . Ibid: p. 3. [3] . Wafayat al-A’yan: Ibn Khalkan, vol. 5, p. 416. [4] . Da’a’im al-Islam: Qadi Nu’man Maghrebi, vol. 1, p. 48. [5] . Iqtida’ al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim: Ibn Taymiyyah, vol. 1, p. 328. [6] . Tafsir al-Manar: Rashid Rida, Muhammad, vol. 6, p. 405. [7] . Articles by Ahmad Fadhil Nazal Al-Khalayleh, The comprehensive archive of the words and speeches of Sheikh Abu Musab al-Zarqawi, Al-Buraq Islamic Network, vol. 1, p. 324. (هذا مع اعتقادهم العصمة في أئمتهم، ونسبة علم الغيب والتصرف في الكون إليهم، وغير ذلك من الشركيات التي لا يعذر أحد بجهلها) [8] . Ibid: vol. 1, p.532. (وَمِنْ جَرَائِمِهِمْ فِي جَانِبِ العَقِيدَةِ وَشَعَائِرِ الدِّينِ... أَنَّهُمْ نَشَرُوا العَقَائِدَ الفَاسِدَةَ... ثُمَّ قَالوا بِالرَّجعَةِ وَعِلمِ عَليٍّ رَضِيَ اللهُ عَنْهُ لِلغَيبِ) [9] . Ibid: vol.1, p.587. (وَكَذَا شَرَّكُوا الإِلَهَ الوَاحِدَ بِالعِبَادِةِ المُستَحَقَّةِ للهِ تَعَالى وَحدَهُ غَيرَهُ، مِن نَذرٍ وَ دُعَاءٍ وَتَقَرُّبٍ بِالعِبَادَةِ للأَئِمَّةِ الذِينَ اعتَبَرُوهُم مُقَدَّسِينَ وَمَعصُومِينَ. وَ لم يَقِف الأَمرُ إِلى هَذَا الحَدِّ بَل نَسَبُوا الصِّفَاتِ التِي يَتَّصِفُ بِهَا اللهُ تَعَالى، كَالرِّزقِ وّالعِلمِ بِالغَيبِ وَنَحوَ ذَلِكَ لهَؤُلاءِ الأَئِمَّةِ، فَلم يَكتَفُوا بِالإِسَاءَةِ لمَقَامِ اللهِ تَعَالى بِالرُّبُوبِيَّةِ وَالأُلُوهِيَّةِ فَحَسب). [10] . Al-Shi’a al-Rawafid Ta’ifah Shirk wa Ridda (The Rawafid Shiites are a sect of polytheism): Abu Basir al-Tartousi, p. 32. [11] . Ibid: p. 45. [12] . Al-Milal wa al-Nihal: al-Shahrastani, vol. 1, p. 173. [13] . al-Kulliyyat: Abu al-Baqa, al-Kafwi, vol. 1, p. 293. [14] . An-Nisa: 171. [15] . Sharh al-Sunna: Abu Muhammad, al-Baghawi, vol. 4, p. 47. [16] . Mirqat al-Mafatih Sharh Mishkat al-Masabih: Mulla Ali al-Qari, vol. 1, p. 322. [17] . Tafsir al-Tabari: Abu Ja’far, Tabari, vol. 7, p. 700. [18] . Irshad al-Sari li Sharh Sahih al-Bukhari: Al-Qastalani, vol. 10, p. 313. [19] . Tafsir al-Razi = Mafatih al-Ghayb aw al-Tafsir al-Kabir: Fakhr al-Din, al-Razi, vol. 12, p. 411. [20] . Mukhtasar al-Tuhfa al-Ithna Ashariyah: Muhammad Shukri, al-Alusi, vol. 1, p. 6. [21] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: al-Haytami, Ibn Hajar, vol. 1, p. 10. / Asma al-Matalib fi Sirat Amir al-Mu’minin Ali ibn Abi Talib: Ali Muhammad, al-Sallabi, vol. 1, p. 507. [22] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: Ibn Hajar, Haytami, vol. 2, p. 640. [23] . Nuzhat al-Majalis wa Muntakhab al-Nafa’is: al-Safuri, vol. 2, p. 149.

What are the most well-known Ghulat sects in Islam? According to Shia scholars, Ghulat sects are excluded from Islam due to their claims of divinity for certain individuals or their assertions of prophecy for those who are not recognized as prophets. As a result, these groups cannot be considered Muslims, even if they identify themselves as Muslims or as Shia. The Ghulat sects that identify as Muslims or even Shia are numerous; for brevity, some will be briefly mentioned with explanations. The Rawandiyya (Abbassiyya) sect The Rawandiyya (Abbassiyya) sect was led by Abdullah Rawandi. Initially, he believed in the divinity of Mansur Dawaniqi, the Abbasid Caliph, and the prophethood of Abu Muslim Khorasani. However, after Mansur ordered the murder of Abu Muslim in 141 AH, the sect rebelled against Mansur. In response, Mansur charged them with heresy and had them burned. From the Rawandiyya sect, several offshoots emerged, including: - Abu Muslimiya, which believed in the imamate of Abu Muslim Khorasani; - Abu Hurrairyya, led by a man named Abu Hurraira; - Razzamiyya, followers of a figure named Razzam who believed in the incarnation of God in Abu Muslim; and - Hashemiyya, supporters of Abu Hashim Abdullah ibn Muhammad ibn Hanafiya.[1] The Khurramiyya sect The Khurramiyya were followers of Babak Khurramdin and were considered supporters of Abu Muslim Khorasani. Babak Khurramdin led a rebellion against the Abbasid Caliph in the year 201 AH. He was captured by the Iranian commander Afshin during the reign of Caliph Mu'tasim in 223 AH, and ultimately, he was executed after some time. [2] The Junahiyya sect The Junahiyya sect consisted of followers of Abdullah ibn Mu'awiya, whom they regarded as both God and a prophet. They believed that knowledge developed in his heart like a plant and that the spirit of God had been transferred to him. Additionally, they rejected the concept of resurrection, deemed the world indestructible, and considered what is typically forbidden to be permissible. [3] The Sabaiyya sect The Sabaiyya is a sect attributed to the Imamiyyah, led by Abdullah ibn Saba, which emerged in the early years of the Caliphate of Ali ibn Abi Talib (AS) and is considered a group of Ghalian. When Ali (AS) was martyred, the Sabaiyya said that he was not killed, but had gone into occultation and would return to fill the world with justice.[4] The Ahl al-Bayt (AS) cursed him. In a narration, Imam Sajjad (AS) says: "The mention of Abdullah ibn Saba was made to me, and all the hairs of my body stood on end. He claimed a great matter – may God curse him! By God! Imam Ali (AS) was a righteous servant of God and the brother of the Messenger of God (SAW), and he did not reach honor except because of his obedience to God and His Messenger." [5] The Karbiyya sect The Karbiyya are described as the followers of "Ibn Karb." He believed that Muhammad ibn al-Hanafiyya, nicknamed the Mahdi, was given this title by his father, Imam Ali (a.s.), that he did not die and would not die, and that his death was impossible, but that he is currently absent, and his location is unknown. He will appear and will be the owner of the earth, and there will be no Imam until his return. [6] The Bazighiyya sect Followers of Bazigh ibn Musa believe that Ja'far ibn Muhammad, also known as Imam Ja'far al-Sadiq, is God. They hold that he is not merely the physical person people perceive but has taken this form to appear among humanity. The followers believe that whatever occurs in their hearts is a form of revelation, and if a person has faith, they will receive such revelations. [7] The Nusiriyya (Alawiyya) sect T The Nusiriyya was a group that initially believed in the Imamate of Imam Ali ibn Muhammad al-Hadi during his lifetime. However, they later deviated from this belief by claiming the prophethood of a man named Muhammad ibn Nusir al-Namiri. Muhammad ibn Nasir asserted that Imam Hadi (a.s.) had appointed him as a prophet. He also believed in the transmigration of souls related to Imam Hadi, claimed the Lordship of Imam Hadi, and permitted marriage between close relatives, among other beliefs. [8] Other sects such as: Kaysaniyya, the Kaysaniyya sect refers to the followers of Mukhtar ibn Abi Ubayda Thaqafi. [9] Khattabiyya, this sect is attributed to a person named Muhammad ibn Muqlas Asadi Kufi Ajda', a well-known as Abu al-Khattab; Ayatollah Khu'i (may God have mercy on him) referred to him as "لعنه الله" and "غال".[10] Umiriyya, which is attributed to a person named Aumayr ibn Bayan Ajli. [11] Secret Companions (Serriyya), Serri was one of the leaders of the Ghalat during the time of Imam Sadiq (AS), who was cursed by the Imam. [12] Bashariyya (Shu'ayriyya), this sect is attributed to Bashshar Shu'ayri, who lived during the time of Imam Sadiq and Imam Kazim (AS) and passed away in 180 AH. [13] The sects that have deviated from Islam due to Ghulu are numerous. Those interested in learning about them should refer to the books written on this subject.[14] [1] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 37. [2] . Ibid.: p. 38. [3] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 6. [4] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 22 / Many stories have been made about Abdullah bin Saba: Tarikh al-Tabari: al-Tabari, Ibn Jarir, vol. 3, p. 378. [5] . Ikhtiyār Ma’rifat al-Rijāl (Rijāl al-Kashshī):Al-Shaykh Al-Tusi, Volume: 1, Page: 324. [6] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 27. [7] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 12. [8] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P. 398. / Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 93 / Syrian Alawites from Formation to Empowerment: Dr. Masoud Akhavan Kazemi; Sara Weisi, Shia Studies Quarterly, Pages 147 to 186, Year 10, Issue 38, Summer 1391. [9] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 23. [10] . Mu’jam Rijal al-Hadith: vol. 15, p. 271. [11] . Dā’irat al-Ma’ārif-e Bozorg-e Islāmī (The Great Islamic Encyclopedia): vol. 11, p. 314. [12] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 43. [13] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 111. [14] . Books such as Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa. / Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan. / Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah.

How can Ghulu (exaggeration) be countered? Ghulu (extremism in religious beliefs) is a major problem that can cause religious and social harm in society. To counter this phenomenon, attention to Islamic teachings, the use of rational principles, and following the traditions of the Ahl al-Bayt (AS) offer effective solutions. In the following, methods of countering Ghulu will be discussed in simple language: 1. Following the Ahl al-Bayt (AS) as the best model The best way to counter Ghulu is to follow and act upon the sayings and behavior of the Ahl al-Bayt (AS) and to take them as role models. As the Prophet (SAW) said: “They are with the truth, and the truth is with them,”[1] Imam Ali (AS) says: No one from this Ummah can be compared to the Ahl al-Bayt of Muhammad (SAW), and no one whose blessings have been bestowed because of Ahl al-Bayt (AS) can ever be equated with them. They are the foundation of religion and the pillar of certainty. Whoever exaggerates must return to them, and whoever lags behind must join them. [2] Imam Reza (AS) also says: We, the family of Muhammad (SAW), are on the middle path, which the exaggerators do not comprehend and the laggards do not surpass. [3] Imam Baqir (AS) says: Go to the east and west; but you will not find correct knowledge except what comes from us, the Ahl al-Bayt. [4] Therefore, following and taking the Imams (AS) as role models will prevent believers from extremism and will guide them onto the “straight path.” 2. Correct religious education One of the most important ways to counter exaggeration is through principled and correct religious education. When people have a correct understanding of the fundamental beliefs and laws, they are less likely to fall into exaggeration or laxity. Imam Ali (AS) says: O people, the perfection of religion is in the pursuit of knowledge and acting upon it, and be aware that acquiring knowledge is more obligatory than seeking wealth. [5] Correct learning and understanding of religion can prevent individuals from falling into the trap of exaggeration. 3. Emphasis on Moderation and Balance The Holy Quran and the narrations of the Ahl al-Bayt (AS) have always invited Muslims to moderation and balance in beliefs and actions; the holy Quran stated: "وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا",[6] And thus We have made you a middle nation; In explaining this verse, Imam Baqir (AS) says: We are the most moderate group, as Allah says in this verse: "وَ كَذلِكَ جَعَلْناکُمْ أُمَّةً وَسَطاً"; he who has risen too high [gone beyond the truth] must return to us [who are in the middle], and he who has fallen behind must reach us. [7] This emphasis on "moderation" is the best approach to prevent exaggeration. Moderation in beliefs and lifestyle keeps Muslims from deviating towards extremism or laxity. 4. Scientific and Logical Criticism of Beliefs Paying attention to scientific criticism and logical analysis of beliefs is also very effective in confronting exaggeration; in the book Al-Fusul Al-Mukhtara by Al-Shaykh al-Mufīd, many discussions are presented about criticizing extremist beliefs and providing logical reasons for refuting them; [8] this approach helps clarify the truth and prevent misleading. 5. Warning and Caution against Exaggeration The Infallibles (AS) always explicitly warned people against falling into the trap of exaggeration. For example, Imam Ali (AS) said: "Two groups will be destroyed concerning me: one, enemies who will exaggerate in hatred and enmity, and the other, friends who will exaggerate in their love for me and go beyond the limit." [9] These words show that even love for the Ahl al-Bayt (AS) should not exceed the limits of moderation, as excessive love can also be harmful. In a narration from Imam Sadiq (AS), it is also mentioned that he forbade praying behind an exaggerator. [10] These prohibitions double the importance of knowing the correct path and acting in moderation. 6. Disavowal and Confrontation with Exaggerators In many cases, the Ahl al-Bayt (AS) even distanced themselves from exaggerators and explicitly expressed their disapproval of them. Imam Ali (AS) said: “O Allah, I hate the extremists, just as Jesus, son of Mary, hated the extremists among the Christians. O Allah, forsake them forever and do not help any of them!”[11] The other Imams of the Household of Prophethood also strongly rejected the exaggerators. [12] 7. The Role of Enemies in Creating Excess Some extremist and deviant currents stem from the plots of enemies to destroy the image of the Ahl al-Bayt (AS). The enemies of religion, by fabricating exaggerated statements about the Ahl al-Bayt (AS) and attributing them to the Imams (AS), sought to mislead people and distance them from the Ahl al-Bayt (AS). Imam Reza (AS) clearly states: “Our opponents have fabricated stories about our virtues and categorized them into three types: first, exaggeration; second, laxity regarding our status; and third, a direct mention of the faults of our enemies. When people hear the exaggerations about us, they label our followers as infidels and accuse them of believing in our divinity. When they encounter the laxity, they begin to believe it applies to us. And when they hear explicit mention of our enemies’ faults, they insult us by name.” [13] Therefore, recognizing these plots and being aware of the source of extremist beliefs is another way to combat exaggeration. 8. Use of Media and Communication Tools In today's world, communication tools can play an important role in enlightenment and awareness. Publishing articles, holding discussion sessions, and using social networks to promote correct religious viewpoints can help reduce exaggeration, as the recommendation of the Holy Quran is the same; the Quran says in one place: "Invite to the way of your Lord with wisdom and good counsel and argue with them in a way that is best;" [14] and in another place it says: "And there should be among you a group who invite to good, enjoin what is right, and forbid what is wrong. And it is they who are successful." [15] Conclusion In summary, by utilizing proper religious education, following the traditions of the Ahl al-Bayt (AS), promoting moderation, scientific analysis, etc., we can avoid exaggeration and extremism in religious beliefs and move towards moderation and balance in religion, creating a balanced, aware society free from religious extremism and excess. [1] . Ali (AS) ma’a al-haqq wa al-haqq ma’a Ali (AS): Abū Ma’āsh, Sa’īd, Vol: 1, P: 51. [2] . Nahj al-Balagha: Imam Ali (AS), sermon 2. [3] . Al-Kafi: Sheikh Al-Kulayni Vol: 1 P: 101. [4] . Ibid.: P: 399. [5] . Tuḥaf al-'Uqūl: Ibn Sha'ba al-Hārānī, Vol:1, P:199. [6] . Al-Baqarah: 143. [7] . Bihar al-Anwar: Al-Allameh al-Majlisi, Vol: 23, P: 349. [8] . Al-Fusul al-Mukhtara: Al-Shaykh al-Mufīd. [9] . Nahj al-Balagha: Imam Ali (AS), Hikmat 117. / Bihar al-Anwar: al-Allamah al-Majlisi; Vol: 34, P: 307. [10] . Tahdhib Al-Ahkam: Sheikh Tusi, Vol. 3, p. 31. [11] . Al-Amali: Sheikh Tusi Vol. 1 Page: 650. [12] . For further reading refer to the book "Ahlul Bayt (AS) in the Quran and Hadith" under the title “Ahlul Bayt’s Dislike of Exaggerators”: Ahlul Bayt (AS) in the Quran and Hadith: Mohammadi Rayshahri, Muhammad, Vol. 2, p. 810. [13] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 304. [14] . An-Nahl: 125. [15] . Al-Imran: 104

What is the perspective of the Quran and the narrations of the Ahl al-Bayt (AS) regarding Ghulu? The issue of Ghulu (exaggeration) is a complex and sensitive topic within Islamic beliefs. The Quran and the Ahl al-Bayt (AS) traditions have addressed this matter extensively. Through numerous verses, the Quran warns Muslims against the excesses of Ghulu and encourages moderation. Similarly, the narrations of Ahl al-Bayt (AS) emphasize the importance of avoiding this extremist ideology and striving to protect Muslims from falling into such erroneous beliefs. In this discussion, we will examine the perspectives of the Quran and the narrations regarding Ghulu. By utilizing reliable Islamic sources, we aim to achieve a deeper understanding of this concept. Ghulu in the Quran: The term "Ghulu" appears in two Quranic verses, where it explicitly prohibits excessive claims or beliefs in religion. Allah says: "O People of the Book! Do not exaggerate in your religion, nor utter anything about Allah except the truth. Indeed, the Messiah, Jesus, the son of Mary, was only the messenger of Allah and His word."[1] In another verse, Allah states: "Say, 'O People of the Book! Do not exaggerate in your religion beyond the truth, nor follow the desires of a people who went astray before you and led many astray and strayed from the right path.'"[2] These two verses specifically address the Christians who elevated Jesus to a divine status, equating him with God. The Qur'an warns them against this exaggeration, in continuation of verse 171 of Surah An-Nisa, it mentions that saying, "God is three (a reference to the Christian Trinity) is wrong and should be avoided." [3] However, the Quran also condemns other forms of Ghulu, such as exaggeration concerning religious figures[4] or setting equals to God, [5] and strongly condemns such acts. [6] Ghulu in the narrations of the Ahl al-Bayt: The Ahl al-Bayt have also strongly condemned Ghulu in numerous narrations. [7] For example, Imam Ali (AS) states in Nahj al-Balagha: "Two groups have been destroyed because of me: one group of extremists who elevated me to divine status, and another group of extremist enemies who harbored hatred towards me." [8] Imam Ja'far al-Sadiq (AS) said: "The least thing that can take a person out of faith is to sit with someone who exaggerates and listen to his words and believe them. My father narrated from his father, and he from his grandfather, that the Messenger of Allah (SAW) said: 'Two groups from my community will have no share in Islam: the extremists and the Qadariyya.'"[9] Imam Reza (AS) is also reported to have said: "May Allah curse the extremists." He then said, "Do not befriend them or associate with them, and seek refuge in Allah from them. Allah is displeased with them." [10] Conclusion: Based on the Quran and the narrations of the Ahl al-Bayt, it is clear that Ghulu is a serious issue in Islam. It is defined as extremism or exaggeration in religious beliefs and is strongly condemned. By understanding the Quranic verses and the teachings of Ahl al-Bayt, Muslims can avoid the pitfalls of Ghulu and strive for a balanced and moderate faith. [1] . An-Nisā’: 171. «یا أَهْلَ الْکِتابِ لا تَغْلُوا فِی دِینِکُمْ وَ لا تَقُولُوا عَلَی اللهِ إِلَّا الْحَقَّ إِنَّمَا الْمَسِیحُ عِیسَی ابْنُ مَرْیَمَ رَسُولُ اللهِ وَ کَلِمَتُهُ» [2] . Al-Mā'idah: 77. «قُلْ یا أَهْلَ الْکِتابِ لا تَغْلُوا فِی دِینِکُمْ غَیْرَ الْحَقِّ وَ لا تَتَّبِعُوا أَهْواءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَ أَضَلُّوا کَثِیراً وَ ضَلُّوا عَنْ سَواءِ السَّبِیلِ» [3] . For further reading, refer to: Ghulū: Haqīqat va Aqsām-e Ān (Ghalu: Facts and Types): Sayyid Kamāl Haidari; Tarjumah-ye Pajāhuškadeh-ye Hajj va Ziyārat. / Ghulū az Didgāh-e Tashayu'(Ghulu from the perspective of Shia): Ali Ansāri Bouyrahmadī, p: 20. [4] . Al-Tawbah: 31 «اتَّخَذُوا أَحْبَارَهُمْ وَ رُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَ الْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا ۖ لَا إِلَٰهَ إِلَّا هُوَ ۚ سُبْحَانَهُ عَمَّا يُشْرِكُونَ» Al- Tawbah: 30 «وَ قَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَٰلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ» Āl ‘Imrān: 79 «مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَ الْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَٰكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَ بِمَا كُنْتُمْ تَدْرُسُونَ» [5] . Ar-Ra‘d: 16 «أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ» [6] . Refer to: Ghulū va Tafvīż dar Gostareh āyāt va Ravāyāt ahl-e Bayt(Exaggeration and delegation in the interpretation of the verses and narrations of the Ahlul Bayt (AS)): Sayyid Alī Reza Mūsavī. [7] . Refer to: Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 2, P: 200 (Chapter: What was narrated from Al-Ridha (AS) in the face of the evidence of the Imams (AS) and the response to the extremists and the Mufawwidah, may Allah curse them) / Bihar al-Anwar: Allamah al-Majlisi Vol: 25, P: 261 (Chapter on the denial of exaggeration of the Prophet and the Imams) [8] . Nahjul Balagha: Al-Sharif Al-Murtada, p: 184, Sermon 127. [9] . Al-Khisal: Sheikh Al-Saduq, Vol: 1, P: 72. [10] . Uyun Akhbar Al-Rida (AS): Sheikh Al-Saduq, Vol: 2, P: 202.

What is Ghulu (Exaggeration) and What Are Its Levels? Ghulu (Exaggeration) is one of the key concepts in Islam, particularly among Shia scholars. Linguistically, it means to exceed a limit or go beyond moderation.[1] In a religious context, Shaykh Mufid defines Ghulu as: “going beyond the bounds and exceeding moderation regarding the status of Prophets and Imams.”[2] Therefore, the Ghulu discussed in jurisprudence and theological books, and those who believe in it are considered infidels and impure, is the belief in things such as someone considering the Prophet Muhammad (SAW) and the Imams (AS) as God and the worshipped, or attributing prophethood and prophethood to the Imams (AS), or believing that with the Wilayah and love of the household of prophethood, there is no need for worship and obedience, and abstinence from sins, and similar beliefs that are either Shirk or denial of essentials, which in both cases is infidelity.[3] The infallible Imams (AS) themselves said: Do not say about us what we did not say about ourselves.[4] For example, a person asked Imam Baqir (AS): Who is a Ghali? Imam Baqir (AS) said: They are a group who say things about us that we never said about ourselves.[5] Types of Ghulu (Exaggeration) Different types and levels of Ghulu have been mentioned by Shia scholars. For example, the late Shahid Sadr (RA) categorizes Ghulu into three main levels: 1. Ghulu in the level of divinity: Ghulu in the level of divinity means that an individual about whom Ghulu occurs is interpreted as being God or a partner to God; this partnership can be in two ways: either that individual is considered equal in rank and status to God, or he is placed in one of the levels of divinity; sometimes Ghulu is interpreted as the incarnation of God in something or union with him; these interpretations are considered infidelity, because the first type necessitates the denial of God, the second type denies Tawhid and monotheism, and the third type is the belief in the divinity of a being other than God. 2. Ghulu regarding prophethood: Exaggeration regarding prophethood sometimes means considering the person being exaggerated about as superior to the Prophet or considering him/her a link between God and the Prophet; sometimes it also means the equality of the person being exaggerated about with the Prophet in a way that the Prophet's mission does not include him/her; all these are considered Kufr (disbelief), because it contradicts the meaning of bearing witness to the prophethood of the Prophet of Islam (SAW) for all humanity. 3. Ghulu in attributes and actions that are exclusive to God: Exaggeration in attributes and actions means attributing attributes or actions to a person who is not at that level and is not an example of those attributes; if these attributes or actions, which are exclusive to God, are among the essentials of religion, this exaggeration falls under the title of denying the essentials of religion and is considered Kufr; otherwise, it will not be disbelief.[6] In general, the most important exaggerated beliefs among Shiites can be stated as follows: First: Claiming divinity for the Prophet and Imam. Second: Claiming prophethood for the Imams. Third: Claiming knowledge of the unseen for the Ahl al-Bayt (AS) without divine inspiration and teaching; among the sayings of the exaggerators about the Ahl al-Bayt (AS) is the claim that they have knowledge of the unseen independently and without divine inspiration or teaching. Fourth: Belief in the transmigration of the souls of the Imams; those who believe in transmigration deny bodily resurrection and believe that transmigration means the transfer of the rational soul after death from one body to another human body in this world. This group of exaggerators claims that the souls of the Imams transmigrate among themselves. Fifth: Claiming independent delegation; among the sayings of the exaggerators is that God Almighty has delegated the work of servants, such as bringing to life, killing, providing sustenance, forgiveness, prohibition, and the like, to the Prophet (SAW) and the Ahl al-Bayt (AS). Also, God Almighty has delegated the task of legislation to the Prophet and the Imams (AS). Therefore, they independently manage the affairs of people, both in the world of creation and in the world of legislation.[7] Several other classifications have also been presented for exaggeration,[8] all of which return to the same matters mentioned. Conclusion: In conclusion, it should be stated that the issue of the Imams' knowledge of the unseen, their constitutive wilayah, their pure and luminous nature, and the miracles and wonders they performed has always been discussed in theological books, and its limits have been defined. The implication of Imam Ali's (AS) hadith, "Beware of exaggeration concerning us. Say that we are servants who are worshipped, and say whatever you wish about our virtues,"[9] or his saying, "Do not surpass our servitude, then say whatever you wish, and you will not reach [the truth],"[10] and Imam Sadiq's (AS) statement, "Consider us created servants and say whatever you wish about us except prophethood,"[11] all indicate that although the position of the Ahl al-Bayt (AS) is very honorable, and no matter what we say or think about them, we will not reach the essence of their being and exalted position, but we should not raise them above the level of servitude, creation, and being worshipped, and attribute to them qualities that contradict the essentials of religion.[12] [1]. Al-Nihaya fi Gharib al-Hadith wa al-Athar: Majd al-Din ibn al-Athir, vol. 3, p. 382. / Lisan al-Arab: Ibn Manzur, vol. 15, p. 133. [2]. Taṣḥīḥ al-i'tiqād: al-Shaykh al-Mufid/p. 131. For further study, refer to The Role of Ghulu in the Deviation of Beliefs and Thoughts: Muhammad Hilli, pp. 25-28. / Ghulu and Tafwid in the Scope of the Verses and Narrations of the Ahl al-Bayt (AS): Sayyid Alireza Mousavi, pp. 4-11. [3]. Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah: Sheikh Luṭf Allāh Ṣāfī Golpayegānī, p. 41. [4]. Al-Kafi, Islamic Edition: Al-Kulayni, vol. 2, p. 298. "َا تَقُلْ فِينَا مَا لَا نَقُولُ فِي أَنْفُسِنَا فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَة" [5]. Ibid.: Al-Kulayni, vol. 2, p. 75. [6]. Researches in the Explanation of al-Uruwah al-Wuthqa: Sayyid Muhammad Baqir al-Sadr, vol. 3, p. 306. [7]. Ghulu: Its Reality and Types: Sayyid Kamal Haydari, translated by the Hajj and Pilgrimage Research Center, pp. 27-42. / The Role of Ghulu in the Deviation of Beliefs and Thoughts: Muhammad Hilli, p. 31. / Ghulu and Tafwid in the Scope of the Verses and Narrations of the Ahl al-Bayt (AS): Sayyid Alireza Mousavi, p. 12. [8]. Similar to the words of the late Sabzwari: Muhadhab al-Ahkam fi Bayan al-Halal wa al-Haram: Sayyid Abd al-Ali al-Sabzwari, vol. 1, p. 382. [9]. Al-Khisal: Al-Saduq, vol. 2, p. 614. [10]. Al-Ihtijaj: Al-Tabarsi, Abu Mansur, vol. 2, p. 438. / Tafsir al-Imam al-Askari: Attributed to Imam al-Askari, vol. 1, p. 50. [11]. Al-Khara'ij wa al-Jara'ih: Al-Rawandi, Qutb al-Din, vol. 2, p. 735. [12]. Farhang Ghadir: Jawad Muhaddith, published by Ma'ruf, Qom, 1387, p. 448

When did exaggeration (ghulu) begin in Islam? Exaggeration, or ghulu, refers to extremism and excessive beliefs in religion, a phenomenon that has persisted throughout human history.[1] Evidence of exaggeration in relation to natural beings, humans, prophets, and angels can be found in religions preceding Islam, as indicated by Quranic reports. [2] In Islamic history, exaggeration is a significant and complex issue that has emerged from the very beginning of Islam, impacting Islamic societies in various ways over time. One of the earliest instances of extreme beliefs occurred during the Prophet Muhammad's lifetime, [3] following the death of his son Ibrahim. Historians report that during Ibrahim’s death, a solar eclipse took place, and some individuals attributed this event to the death of the Prophet’s son. The Prophet confronted and rejected this belief. [4] Even after the death of the Prophet, some Sunni writers have gone so far as to exaggerate the status of the caliphs, considering them superior to the Prophet Muhammad (SAW) and claiming that the Prophet (SAW) was merely continuing the path of the caliphs. [5] Exaggeration is clearly addressed in the teachings of the Prophet (SAW) and the Imams (AS), [6] who strongly criticized it in many narrations. For example, Abū Rāfiʿ al-Qurazī and Sayyid Najrānī approached the Prophet (SAW) and said: “O Muhammad! Do you want us to worship you and call you God?” The Prophet responded, “I seek refuge with God! We do not worship anyone but the one God, and we do not command worship of anyone else. I was not sent for such a purpose, nor was I commanded to do so.” [7] The Imams (AS), following the example of the Prophet (SAW), treated exaggerators severely, showing no leniency with them. Here are a few examples from reliable narrations: · A group visited Imam Ali (AS) and said, “You are our Lord, you created us, and you provided for us.” After advising and warning them, Imam Ali (AS) told them to repent and stop such statements. When they refused, he severely punished them. [8] · When Mufaddal asked Imam Ja'far al-Sadiq (AS) about the Muqassira and the Murtafīʿa (exaggerators), Imam Ja'far (AS) replied, "The Muqassira are those whom God guided to the virtue of our knowledge and revealed our secrets to them, but they doubted us, denied our grace, and claimed it was not God who gave them knowledge and power. The Murtafīʿa, on the other hand, are those who, out of love and loyalty to us, have attributed to the Imams ranks that hold no truth. They are not from us, and we are not from them, nor are their leaders from us. These individuals will face punishment similar to that of the rebellious nations." [9] · Abū Hāshim al-Ja'farī said, "I asked Imam al-Ridā (AS) about the exaggerators and the Mufawwiḍah. He said: 'Exaggerators are disbelievers, and the Mufawwiḍah are polytheists. Associating with them, trusting them, drinking with them, interacting with them, marrying them, sheltering them, trusting them, supporting and assisting them, even by the slightest amount, leads to apostasy from the authority of God, His Messenger, and the authority of us, the Ahlul Bayt.'"[10] · In another narration from Imam al-Ridā (AS), when people asked him about a rumor saying that he claimed people were slaves to the Ahlul Bayt, he responded, “O God, You are the Creator of the heavens and the earth and know the unseen and the seen! You are a witness that I have never said such a thing, and none of my ancestors have ever said it either. These accusations are also part of the oppression these people have inflicted on us." [11] There are many other narrations on this topic. For further study, you can refer to the books written on this subject. [12] Based on the points discussed, it is clear that exaggeration (ghulu) has existed in Islam from its early days and has gradually caused many divisions and challenges within the Muslim community. Exaggeration has been strongly condemned in both the Quran and the narrations of the Ahlul Bayt (AS). This highlights the importance of moderation in religion and avoiding excessiveness to preserve the integrity of Islamic beliefs. [1] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 19. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 20. [2] . Ghulu (An Exploration of Currents and Outcomes): Safari Furoshani, p. 31-33. [3] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 64. [4] . Ansab al-Ashraf: Balazari, 1417 AH, vol. 1, p. 452; / Bihar al-Anwar: Majlesi, 1403 AH, vol. 79, p. 91. [5] . Al-Ghadir: Allama Al-Amini Vol: 8 Page: 49. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 24. [6] . Al-Kafi: Al-Sheikh Al-Kulayni, vol. 4, p. 153. [7] . Bihar Al-Anwar: vol. 25, p. 262. [8] . Ibid.: Al-Allama Al-Majlesi, vol. 25, p. 299. [9] . Al-Hidayah Al-Kubra: Husayn bin Hamdan Al-Khasibi, p. 431. [10] . Bihar Al-Anwar: Al-Allama Al-Majlesi, vol. 25, p. 273. [11] . Ayoun Akhbar Al-Rida: Al-Sheikh Al-Saduq, vol. 1, p. 197. [12] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion😞 Salehi Najafabadi. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi.