Ghulu (exaggeration) from the perspective of the Shia scholars

The ignorant people may accuse Shia of Ghulu (exaggeration), categorizing Ghulat as one of the Shiite sects, out of their ignorance. But Shiite scholars and jurists explicitly stated that the Exaggerators are the infidels and disbelievers, which mean that no one can consider them as Shia Muslims. [1] For instance, according to Ayatollah Martyr Baqir al-Sadr, there are different levels and degrees of Ghulu that can be classed under three categories Ghulu in the stage of godhood, prophethood and any trait or attributes connected with God’s attributes and actions. He is of the view that all these three levels of Ghulu amount to Kofr. Because ascribing any divine attribute to someone causes partnership for God, which is tantamount to polytheism or infidelity. Martyr Sadr stated that this type of ghulu amounts to infidelity because it denies monotheism and worship of One God.

According to Martyr Baqir Sadr, Ghulu in the position of prophethood is such that the person about whom exaggeration has taken place is considered as a figure higher than the prophet. He is considered as someone linking God to the prophet. It amounts to infidelity because it is in clear opposition with the established meaning of shahdah (testimony) of the prophethood.

As for ghulu in attributes and actions, it means ascribing a trait or action to someone who is not in that position and cannot be the manifestation of such a trait or action. If an attribute or action is prerogative of God and is considered an essential belief in the religion, such kind of exaggeration amounts to denying  the essentials of the religion and it is a heretic belief and considered infidelity, otherwise it will not be infidelity. [2]

One of the other Shiite scholars Ayatollah Sayyid Abdul A’laa Sabzevari has also sorted out ghulu and ghulāt into five categories: belief in godhood of someone, belief in the godhood of an external individual together with belief in him as a necessary being, belief in Incarnation of God in a person, belief in annihilation of an external individual in God, and belief in a person being an external expression of divine attributes, a position granted by God.  [3]

Notes:
[1] Islamic laws, Grand Ayatollah Sayyid Ali Hosseini Sistani, p. 30.
[2] Bohuth fi Sharh Urwat al-Wuthqa, vol.3, p. 307.
[3] Muhazzab al-Ahkaam, Sabzevari, vol.1, pp. 383 – 384.