In an era dominated by high-budget superhero blockbusters, fantastical video games, and CGI-heavy media, contemporary Muslims frequently find themselves navigating complex questions regarding faith, media consumption, and theological boundaries. A recent religious inquiry addressed to prominent Islamic educational platform SeekersGuidance has brought these modern struggles into sharp focus, shedding light on whether wishing for divine attributes—such as the power to see the unseen or resurrect the dead—crosses the line into disbelief, or kufr.
The query, addressed by Islamic scholar Shaykh Abdul-Rahim Reasat, stems from a phenomenon that many modern believers experience: desensitization resulting from constant exposure to fictional media. As audiences watch characters wield god-like powers on screen, intrusive thoughts or idle wishes can occasionally surface. The specific question posed to the scholar asked whether a person who deliberately desires to possess exact divine attributes—such as the absolute ability to see the unseen, heal the sick, resurrect the dead, or grant the wishes of others—commits kufr, even if they intellectually acknowledge that these powers belong exclusively to God and that desiring them in this manner is wrong. The inquiry further questioned how different scenarios, such as wanting these powers independently of the Creator, change the legal and theological status of the thought.
Responding to the anxious believer, Shaykh Reasat clarified the fundamental theological ruling on the matter. He stated definitively that merely having such a wish or thought is not an act of disbelief. However, he emphasized that it remains entirely inappropriate for a believer to harbor or entertain such desires. Comparing the concept to asking or praying for something that is inherently impossible, the scholar noted that such wishes hold no valid place in a sound spiritual framework, citing classical jurisprudential references such as Hashiyat Maraqi al-Falah by the renowned Hanafi jurist Al-Tahtawi.
The discussion opened a broader conversation about the nature of humanity, divine perfection, and the psychological impact of modern entertainment on the Muslim psyche. Islamic theologians point out that media consumption, while often viewed as harmless entertainment, can subtly erode a viewer’s appreciation for theological realities if consumed without critical awareness. Ustadha Shazia Ahmad, another scholar associated with SeekersGuidance, has previously addressed related concerns regarding superhero movies and magic-based games, counseling that watching fictional powers does not constitute shirk—the association of partners with God—unless the viewer genuinely believes in those powers in reality. Nevertheless, she and other counselors frequently advise believers to gradually wean themselves off forms of entertainment that blur the lines between Creator and creation.
Elaborating on why such wishes are spiritually detrimental, Shaykh Reasat explained the profound theological distinction between the Creator and the created. Allah Most High, the scholar noted, possesses a level of absolute perfection that human beings are completely incapable of grasping in its entirety, let alone sharing. Every action and decree of the Divine is deeply rooted in infinite wisdom, designed ultimately for the benefit of the believer.
By human nature, individuals occupy the status of servants or slaves to the Divine. True human perfection, according to classical Islamic theology, lies precisely in recognizing one’s complete lack of divine attributes and acknowledging an absolute, constant need for God. To imagine possessing divine capabilities is to fundamentally misunderstand the human condition.
As an example of the inherent danger behind such fantastical desires, the scholar pointed to the burden of absolute knowledge. If a human being were granted absolute knowledge of the future, the psychological and emotional toll would cripple them. Human perspective is inherently finite, limited, and bound by a four-dimensional reality. Being granted perceptions and powers far beyond the capacity of the human mind would prove intensely destructive rather than beneficial.
The discussion also touched upon the broader theological landscape of Tawhid, or the Oneness of God. As scholars like Shaykh Yusuf Weltch have explained, Divine Oneness encompasses unity in essence, attributes, and acts. This means that God’s attributes are entirely unique to Him and are not shared by any created being. Similarly, Imam Yama Niazi, addressing questions about making supplications (dua) for superpowers, has noted that miracles granted to prophets in Islamic tradition served specific purposes of divine guidance rather than satisfying worldly or egoistic aims. Mawlana Ilyas Patel has further elaborated on the definitions of minor shirk and minor kufr, distinguishing between major theological deviations and intrusive thoughts or behavioral shortcomings.
For believers struggling with intrusive wishes brought on by media desensitization, Shaykh Reasat offered practical spiritual counsel rooted in traditional Islamic psychology. He advised that the next time such a thought crosses a person’s mind, they should actively turn it aside. Instead of lingering on the desire for superhuman capabilities, the believer should channel that mental energy into asking Allah for a deeper understanding of His divine wisdom behind what He has decreed, while seeking to embody the noble qualities of humility and servitude to the Creator.
The guidance serves as a reminder for contemporary Muslims seeking to maintain correct aqida—sound creed—while navigating a media landscape saturated with superhuman fantasies. Through grounding oneself in traditional theology and recognizing the inherent wisdom of human limitation, believers can protect their faith and find peace in their designated role as servants of the Divine.