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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.