WHAT IS GHULU (EXAGGERATION)?

[Taqavi]

 

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]

 

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[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