Author: Abu Ayesha
Resurrection after Death (part 29)
Introduction:
In the previous sections, we discussed and examined the issue of those who deny the Hereafter in considerable detail. In this section, we introduce some groups who also deny the Hereafter and resurrection after death, albeit in a different way—namely, through the doctrine of reincarnation. According to this belief, when a person dies and the soul departs from the body, that soul is transferred into another body, whether human or animal. This is one of the most sensitive and controversial subjects.
One of the corrupt beliefs prevalent among certain religions and nations is the doctrine of reincarnation. Its central idea is the transfer of a deceased person’s soul from its original body into another living creature, whether human or animal. This transfer is believed to provide the soul with another opportunity, after the expiration of its first life, to free itself from the impurities and sins it has committed. Since worldly life is considered too short, proponents believe that the soul must be given sufficient time to purify itself from sin. Some define reincarnation as the cycle of the soul and the repeated occurrence of birth again and again.
Definition of Reincarnation
According to those who believe in it, reincarnation is “the return of the soul, after the death of the body, to the earthly realm by entering a new body.” [1]
The author of Al-Milal wa al-Nihal explains reincarnation as follows: “The origin of the doctrines of reincarnation and indwelling (hulul) came from this group (the Harranians). Reincarnation means that cycles and eras repeat endlessly, and in every cycle the same events occur as occurred in the first cycle.
Reward and punishment take place in this world, not in another world where there are no deeds. Everything we experience now is the consequence of actions we performed in previous cycles. The joy, happiness, prosperity, and delight we find in this life are the results of good deeds previously performed. Likewise, sorrow, grief, pain, and suffering are punishments for the evil deeds committed in the past. This has always been the case and will continue to be so in the future, for complete annihilation in every sense cannot be attributed to the Wise Being.” [2]
Types of Reincarnation
The various forms of reincarnation are described as follows:
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Naskh: The return of a soul to another human body.
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Maskh: The return of a soul to a new animal body.
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Raskh: The return of a soul to a plant form.
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Faskh: The return of a soul to an inanimate object. [3]
Who Believes in Reincarnation?
Research indicates that belief in reincarnation is not limited to one or two groups; rather, numerous sects and communities have adopted this belief. Based on the sources available to us, we will discuss some of the most prominent groups that believe in reincarnation.
The Concept of Reincarnation in Hinduism
The theory of reincarnation, or rebirth, is an important aspect of the Indian socio-religious system and plays a significant role in shaping people’s practices, ethics, and worldview. Consequently, the Indian subcontinent and cultures influenced by it have long been dominated by the concept of Samsara—that which is perpetually in motion—and the cycle of birth and death [4].
The earliest and most prominent religion to advocate reincarnation is the religion of the people of India. In fact, many of those who later adopted this belief were influenced by them.
One of the core beliefs of Hindus is reincarnation. According to them, reincarnation is the return of the soul to the earth after leaving the body and its transfer into another body. When a person dies, the soul leaves the body and enters the body of a child born at that very moment.
However, this occurs according to specific conditions. If the deceased was righteous and virtuous during life, his soul enters the body of a child belonging to a caste superior to his previous one. If, however, he was corrupt and wicked, his soul would be transferred into the body of a child born into a lower caste.
If he continues to live a corrupt life, he may be born diseased or disabled. If, in the third stage—that is, after the soul leaves the second body and enters a third—it remains wicked, it will be reborn as an animal. If corruption and evil continue, the soul descends through progressively lower forms of animal life until it ultimately becomes a mosquito or a flea.
On the other hand, a person who advances in righteousness and virtue, ascending step by step, eventually reaches the highest caste, namely the Brahmin class. Once he reaches this status, if his righteousness continues, the cycle of life comes to an end. His soul then unites with Brahma (their deity), a state they call Nirvana. This is regarded as the greatest happiness a soul can attain. [5]
Another important Hindu belief is the transmigration of souls, which means the transfer of souls through successive bodies over consecutive lifetimes. Hindus believe that when a person dies, the soul moves into another body, which may sometimes be an animal body. There it experiences happiness or misery according to the deeds of its previous life. However, during the second life, it has no awareness of the events that occurred in the first life. These cycles continue until the soul becomes purified and refined and becomes worthy of union with Brahma. [6]
Such beliefs have led them to place little value on the Hereafter and even little concern for the fate of those who die. As a result, when a person dies, his body is cremated, because according to their belief, his existence in that form has ended and nothing of it remains.
To be continued…
Previous Part
References:
[1]. Al-Masir, Dr. Muhammad Sayyid Ahmad, Al-Ruh fi Dirasat al-Mutakallimin wa al-Falasifah, 1988, p. 203.
[2]. Al-Shahrastani, Muhammad ibn Abd al-Karim, Al-Milal wa al-Nihal, edited by Ahmad Fahmi Muhammad, 1413 AH / 1992 CE, vol. 2, pp. 361–362.
[3]. Al-Masir, Dr. Muhammad Sayyid Ahmad, Al-Ruh fi Dirasat al-Mutakallimin wa al-Falasifah, 1988, p. 203.
[4]. Elyasi, Paria, Life After Death and Reincarnation in Hindu Sacred Texts, published in Pazhuhishnameh-ye Adyan, Vol. 3, No. 6, 1388 SH, p. 7.
[5]. Al-Qurashi, Hamid Jabir, Limadha Nahnu Muslimun, n.d., p. 25.
[6]. Al-Hawali, Dr. Safar ibn Abd al-Rahman, Usul al-Firaq wa al-Adyan wa al-Madhahib al-Fikriyyah, n.d., p. 103.
