GHULU IN THE VIEW OF OTHER ISLAMIC SCHOOLS OF THOUGHT

Taqavi · Thursday at 06:07 AM

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.