May a Muslim learn how to perform telepathy?
The Qur'an does not explicitly mention telepathy, but it emphasizes the importance of relying on Allah and avoiding practices that could lead to shirk (associating partners with Allah) or reliance on supernatural abilities outside of divine guidance. For instance, in Surah Al-Anbiyaa, it states, Say (O Muhammad, unto mankind): I warn you only by the Inspiration. But the deaf hear not the call when they are warned
21:45. This highlights the significance of divine inspiration over human capabilities.
Additionally, the concept of magic or sorcery is generally viewed negatively in Islamic teachings, as seen in the context of the Prophet Muhammad's experience with magic. Ibn Kathir explains that the Prophet was affected by magic that was cast upon him, which demonstrates the potential dangers and harms associated with such practices. The Prophet ﷺ used specific prayers for protection against such evils, indicating that reliance on Allah and His guidance is paramount (Tafsir Ibn Kathir).
Furthermore, the Shia tafsir mentions the incident involving a sorcerer casting a spell on the Prophet, which reinforces the idea that engaging in practices related to magic or sorcery, including telepathy, could lead to negative consequences or misunderstandings about one's faith (Majma al-Bayan fi Tafsir al-Qur'an).
In conclusion, while the Qur'an does not directly address telepathy, the general Islamic perspective encourages reliance on Allah and caution against practices that resemble magic or sorcery, suggesting that Muslims should avoid learning or practicing telepathy.
Sources
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21:45 · Al-Anbiyaa
21:45 · Muhammad Marmaduke Pickthall
قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ ۚ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ
Say (O Muhammad, unto mankind): I warn you only by the Inspiration. But the deaf hear not the call when they are warned.
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Tafsir Ibn Kathir on 21:45
Tafsir Ibn Kathir · 21:45
Allah Almighty informs us about the polytheists by saying that what deluded them and led them into their error was that they were granted comfort and enjoyment in this worldly life, and their lifespan was prolonged in such a state. Thus, they grew to believe they were in a good and stable position. Then Allah admonishes them with the words: "Do they not see that We cause the earth to shrink from its outskirts?" Scholars differ about the precise meaning. Previously, this similar idea was explained in Surah Ar-Ra'd. The best interpretation is linked to the verses in Surah Al-Ahqaf which say that Allah destroyed the surrounding villages and turned the signs so that they might return to the right path. Al-Hasan Al-Basri said that this refers to the emergence of Islam overpowering disbelief. The meaning is: Do they not reflect upon Allah’s victory granted to His allies over their foes, His destruction of disbelieving nations and unjust towns, and His salvation of the believing servants? Therefore, Allah says: "So, are they the victorious?" meaning rather, they are the defeated, the lowly, the most wretched losers. Regarding the statement: "Say, I only warn you by revelation," it means that the Prophet’s role is solely to deliver what Allah has inspired him regarding the punishment and consequence, nothing beyond that. However, this warning is ineffective for those whose insight Allah has blinded, sealing their hearing and hearts; hence He added, "And the deaf do not hear the call when they are warned." As for: "And if a breath of the punishment of your Lord were to touch them, they would surely say, 'O woe to us! Indeed, we were wrongdoers!'" This means that if these persistent deniers feel even a slightest part of Allah’s punishment, they will admit their sins and acknowledge they wronged themselves in this world. When Allah says: "And We place the scales of justice for the Day of Resurrection so that no soul is wronged in anything," it means We will set up the scales of fairness on that day. Most scholars hold that there is one balance, encompassing many deeds weighed within it. He continues: "And no one will be wronged even to the extent of an atom’s weight; and We bring it forth. And sufficient are We as accountants." This echoes other verses confirming that Allah does not wrong anyone, even by the smallest amount, and if the deed is good, He multiplies it and grants a great reward. Like in Surah Luqman: If even a mustard seed were hidden in a rock or the heavens or the earth, Allah would bring it forth, for He is subtle and aware. In the two authentic collections (Sahihayn), Abu Hurayrah narrated that the Messenger of Allah said: "Two light phrases on the tongue, heavy in the balance, beloved by the Most Merciful: 'Glory be to Allah and praise be to Him, Glory be to Allah the Great.'" Imam Ahmad narrated from a chain of trustworthy narrators from Abdullah ibn Amr ibn Al-As that the Prophet ﷺ said: "On the Day of Resurrection, Allah will select a man from my nation to stand before all creation. Ninety-nine scrolls longer than the eye can see will be spread before him. Allah will ask him: 'Do you deny any of this? Did my records wrong you?' He replies: 'No, my Lord.' Allah then asks: 'Do you have any excuse or good deed?' He is silenced and says: 'No, my Lord.' Then Allah says: 'Yes, you have one good deed with Us, and there is no injustice to you today.' Then they bring a card that reads: 'I bear witness that there is no god but Allah and that Muhammad is His servant and messenger.' It is placed in one pan of the balance while the scrolls are placed in the other. The scrolls tip up, and the card weighs heavy." The Prophet added: "Nothing is heavier than the name of Allah, the Most Compassionate, the Most Merciful." This hadith is also reported by al-Tirmidhi and Ibn Majah. Imam Ahmad also narrated similar versions: When scales are set on the Day of Resurrection, a man will be summoned; what he amassed of deeds will be placed on one side of the balance. He will be sent to the Fire. When he turns away, a caller from the Lord will say: 'Do not rush, for he still has left (something).' Then a card bearing 'There is no deity but Allah' will be brought and placed with the man on the other side until the balance tips. Additionally, Imam Ahmad narrated from Aisha that a companion told the Prophet ﷺ that he had servants who lied, disobeyed, and betrayed him despite his punishment, hitting, and cursing them, and asked how he would be counted among them. The Prophet explained that if his punishment corresponded only to their sins, that would be a favor upon them. If equal, this sufficed neither for him nor against him. If his punishment exceeded their sins, he would be held accountable for the excess. The man wept before the Prophet, who reminded him of the Qur'an's words about the scales of justice. The man then said he found no greater good than to part with those servants, and he pledged they are all free. This detailed explanation illustrates the comprehensive justice of Allah in reckoning deeds and the mercy intertwined with His judgment, emphasizing that no wrongdoing will be ignored, and even the smallest act is accounted for, while the remembrance of Allah holds immense weight on the Day of Judgment.
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