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?

The 3rd Hijri century (AH) witnessed the rise and spread of various deviant sects, including the ghulāt (extremists) among the Shi'a. The phenomenon of ghulāt experienced a significant rise during the era of Imam Hasan ʿAskarī (a.s.). This article explores the reasons behind the proliferation of ghulāt activities in that period was mentioned and examines the Imam's approach in dealing with them. To achieve this, the present paper investigates the phenomenon of ghulū (exaggeration) during the era of the eleventh Imam and analyzes the methods employed by the Imam to combat it. The research utilizes a historical-Ḥadīth analysis based on the theory of the formation of sects to interpret library data. The findings of the study indicate that the spread of ghulū in the era of Imam ḤasanʿAskarī (a.s.), stemmed from multiple factors, including the disbelief of some Shi'as in the Imamate of Imam ḤasanʿAskarī (a.s.), the political instability of the Abbasid caliphate, the Abbasids' attempts to deviate the Imamiyyah, The impending occultation of the twelfth Imam.

The exaggerators (Ghulāt) were the first group of interpretive currents in Shiite history to introduce heresy into Islamic teachings by incorporating their exaggerated ideas into Shi'i interpretive and hadith texts. They were divided into two groups of atheists and non-atheists, each of whom entered Quranic interpretation with their own presuppositions and interpreted the verses of the Quran according to their own methods. Therefore, it is very important to know their bases and methods of interpretation in order to recognize them better. In this article, an attempt is made to extract the exaggerations in Shi'a Quranic commentaries. Using the descriptive-analytical-critical method, their foundations and methods are examined and criticized and validated with the help of hadith criticism tools. Based on the hadiths of the great exaggerators, it is found that most of their hadiths in the Shi'ah commentaries have fundamental problems in terms of sanad and hadith text. In addition, the contents of many of these narratives are in conflict with the principles and branches of Shari'a.

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.

One of the most fundamental questions in Usūl al-Fiqh is if it is possible to exert taqīya in making religious laws from Infallible imams (AS). Usūlī scholars are different concerning this matter. Here, two hadiths that refer to the exertion of taqīya in making religious laws, which have been used as the most important documents by the advocates of such exertion from the Infallible Imams (AS), are analyzed while using the method of dating source and text. Dating the source and the text of these two hadiths and comparing them with a related detailed hadith indicate that the exaggerators (ghulāt) inserted their ideas into these hadiths for distributing libertinism (ibāhah). The historical etymology of the terms, 'iftā', taqīya, mustarshid and shakk proves that the interpolated (mudarraj) part of two hadiths are connected to the ideas of Iraqi exaggerators during the 3rd century AH. A qualitative and quantitative analysis of these two hadiths as well as a more detailed hadith, which in fact explains the interpolated part of two hadiths, indicate that the main purpose of these three hadiths was not to express a religious law, but to show the secret nature of the process, its contradiction with the appearance of religious laws, and instability of the religious laws as the very structure of libertinism in the 3rd century AH.

The idea of ghulū (exaggeration) has damaged the identity of the Shi'ism. Analyzing the extent of the influence of ghulū (exaggeration) thought in Shi'ite sources, it is necessary to identify its sources in the sources and thoughts of the influential personalities of this movement. One of these sources is the book Al-Hidāya al-kubrā  written by Ḥossein ibn Ḥamdān Khoṣaybi (died 358 or 346 Ah). This book has had a considerable influence on the Shaykhism sect. The Shaykhism sect also had an influence on the create of sects such as Bābīsm and Bahā'īsm. A considerable part of the intellectual and belief basics of Shaykhism, including the belief in the world of Hūrqalyā and the fourth pillar, can be traced in the book of Al-Hidāya al-kubrā,These beliefs are not found in previous sources. Therefore, it seems necessary to examine the authenticity of the source and the extent of its influence in the appearance of thoughts and sects that are damaging to the original Shi'ite thought. This article is based on documentary and analytical method to investigate and trace al-Khoṣaybi's thoughts in the sources and beliefs of Shaykhism sect.

Based on some hadith and historical texts, in a few cases of meting out jurisprudentially fixed punishments (ḥudūd) to exaggerators in veneration of the Muslim Prophet and his family (ghulāt), apostates, and infidels, Imam Ali (PBUH) ordered that some criminal individuals be burned, and at times he personally exerted the punishment. Shiite and Sunni sources have disagreements over some details and themes of, and facts related to the hadiths. Hadiths about burning of human beings in Imam Ali (PBUH)’s conduct include both immolation and cremation, but being choked to death by smoke from the fire should also be considered due to confusions in the texts of the hadiths. In the present study, an attempt has been made to extract all the relevant hadiths from the historical and hadith sources, and to examine and analyze their documentation. To this aim, all those hadiths with their different chain of narrators will be quoted and then critiqued

Abu Al-Hasan Ali ibn Ebrahim Qomi (born in 307AH) is one of the most eminent hadith narrators. The Shiite experts have verified his trusteeship. The exegesis attributed to him which is now accessible for all, includes points that is not in accordance with his scientific status. According to the authors of the present article, in this exegesis there are some forged narrations which stand on exaggerators’ ideas. This claim is supported by finding some exaggerators, accused of making narrations, which are assumed to be references of several narrations in his work. It is supposed that the content of this exegesis is not endorsed by celebrated scholars such as Shaykh Tusi (born in 460AH). In his exegesis, Shaykh Tusi has not cited from this exegesis. The present article argues about the validity of this book and investigates exaggerators’ role and their influence on it.

The author of the book "maktab-dar-farayand-takamol" considering his expertise in the knowledge of ancient texts, and influenced by the principles and methods of modern historiography aims to question some important Shiite beliefs and with the selective selection of historical sources and by removing the established preconceptions in topics such as: showing the philosophy of Occultation, the unexpected occurrence of absenteeism and the imam's lack of presence in spite of ready conditions; He has tried to draw a normal face of Imam and he suggests to the reader that many Shiite beliefs about the superhuman qualities of imams have been formed throughout history due to various factors such as: the power of Shiism or the role of ghulāt (exaggerators). This research, which is written in a descriptive-analytical method and by examining the text; intends to state that this book has not benefited from having the principle of correct verbal preconceptions, which is necessary for a historical work and in the report and analysis of history about correct Islamic beliefs, there has been a gross confusion about correct Islamic beliefs and it has created some distance and a deep gap with the theoretical foundations of Shiite Islam.

Despite the extinction of most of the Ghali (exaggerating) Shia sects after the lifetime of the Infallible Imams (AS), the influence of their worldview, which was based on the interpretation of Sharia and creation, remained as invisible and poisonous veins on the body of Islam in general, and in particular on some sects of Islam, such as Shiism and Sufism. In addition, their worldview distorted or rejected some doctrines, the effects that we call invisible due to reasons such as the neglect of Muslims on the one hand, and on the other hand, their examination is necessary because of the onslaught of orientalist studies in this field in recent centuries. Therefore, in the present article, with a comparative analytical method, we examine Imamate, the most central theological perspective of Gholat (exaggerators) for the first time in terms of influencing the Sufi worldview, such as the defense of Satan or the interpretation of resurrection. The purpose of this paper is to reject some accusations against Shia by distinguishing Shiites from Shia Gholat, which are caused by confusing the meaning of Shiites with Shia Gholat and also to explain the reason for the ambiguity and strangeness of some Sufi teachings, which are rooted in the worldview of Shia Gholat and the lack of familiarity with them.