Deviational approach in interpretation of Quranic verses has a long history, and goes back even to the early decades of appearance of Islam. Such interpretations and commentaries disturb the order of Quranic words reasoning, and propagates error and mislead instead of Quran guide.From a methodological view, some factors of this approachhave been reckoned, which refers to Quran itself, and the characteristics of the interpretors, and their commentary methods.The opponents of Quran, some groups such as the extremists, Ismailities,... gnostics, Sufis, and the Orientalists have provided some of the deviational, and misleading interpretations in their works.

The phenomenon of exaggeration and exaggerators as a serious and destructive danger has threatened to obliterate or distort the body and substance of divinity. Therefore those studying on authorities have always known the narrators of Imams (PBUH) companions and revealed the faith superstition and especially the technique of exaggerators and those of which accused of exaggeration.This writing tries to explain the view of Ahmad ibn Ali Najashi (450) the famous Shiite Rijal scientist of exaggeration and those of which accused of exaggeration in the Rijal science of Najashi. Recognizing the criteria and the measure of his effectiveness resulted from the great men in weakening or strengthening them we have studied and evaluated.

Kufa is the first city in wich Shia and Shiite hadith took place. However formation of Shiite hadith school of thought does not date back to the arrival of the Commander of the Faithful at Kufa.In this paper, the author first deals with the formation of the principles of Shiite hadith and then the disciplines of the first Shiite hadith school of thought are verified.

In this paper, hadiths which are called tahrif hadiths are viewed from extremist school of thought perspective. First the author gives a definition of ghuluw (extremism) and ghalian (extremists) and then mentions some instances of these hadiths. He analyzes the presence of this harmful group in the chain of authorities of tahrif hadiths and mentions the names of 14 reporters who are accused of extremism and gives a rejali account of them.

Elucidating the extremists' beliefs and showing their heretical nature, this article tries to demonstrate Extremism, despite it's apparent claim for 0verstate love of Imams, as an instrument in the hand of Imams' enemies specially Wahhabites. Referring to historical evidences, the author tries to prove that the leaders of Extremism didn' t love Imams but rather were their enemies and just made pretenses in order to achieve their worldly aims and to discredit Shi' a. in this study the major differences between extremism and Shi' ite beliefs has been mentioned, proving that while imams are creatures, they own all divine perfections as manifestations of God's attributes according to Quranic and traditional arguments, denying the underscored beliefs of some Shias about imams as a response to the exaggerating beliefs of extremists.Having understood the correct meaning of God's manifestation in imam and his being a full mirror of all divine names and attributes, we can be safe from agnosticism and anthropomorphism and surely extremism.

Undoubtedly, one of the dangerous blights which has afflicted the narrative interpretations and the interpretive narrations are the exaggerative ideas and beliefs of the narrators which have sometimes led to hadith fabrication or semantic forgery and incorrect ta'vil of the Quranic verses. Developing cognizance of this phenomenon especially in the field of interpretive narrations involves some problems: the precise meaning of exaggeration and its bordering line with the real virtues of the infallible leaders of the religion (a.s.), the required criteria for the recognition of exaggerators and their exaggerative beliefs as well as the exaggerating narrators or narrators accused of exaggeration are not that much clear. Some of the questions dealt with in this article are: What kind of role and influence have the exaggerators had in fabrication of interpretive narrations and/or false ta'vils? What is the number of the narrators accused of exaggeration and the exaggerated narrations?

Abu Mohammad Jaber ibn e Yazid e Jofi (deceased or born in 128 Hijri), is one of the well-known followers of Imam Mohammad Bagher and Imam Sadegh. He was one of greatest Imamieh Shiite Ulama and he believed in Return (Rujat). Due to Jaber attention to hidden meanings of verses and hadiths, that has been emphasized in some narratives and words that he quoted, thus Ghulat introduced him as one of their seniors. Ghulat abuse of his fame and character, caused that some figures assumed him as a semi Ghali or introduced him as a semi radical Ghali. Some figures also expressly introduced him as a Ghali. But with survey on the reasons of the judgment about him between early Shiite Rejalian and with reference to the narratives that approve him and the words of early Shiite experts in heresies in denial of the exaggeration (gholove) slur about him, and with attention in his narratives’ type and his attention to hidden meanings and concepts that could pave the way of Ghulat abuse of him, we could deny the charge of exaggeration (gholove) about him.

Muhammad ibn Sanan (d. 220) is one of the transmitters of the Shi'a hadith. In spite of the fact that his name is found in more than 800 chains of authority of transmission, there is a great debate about his validity between the Imami scholars. In this research we focus on the accounts given about him by al-ridjal scholars. We have also tried to recognize the reliability of the aforementioned transmitter, using the rivayat (Hadiths) he has transmited. Finally, based on the presented clues and types of the rivayat he has transmitted his reliability is entailed. This article associates his weakness to his tendency to extremism in the part of his life, as well as the type of rivayat he has transmitted, and the misuse of the extremists from him.