Author: Abu Ayesha
Resurrection after Death (part 31)
Introduction: In the previous section, we discussed reincarnation and the views of scholars regarding it. However, since the proponents of reincarnation have presented certain arguments in support of their belief, this section aims to mention their evidence and present the responses of Muslim scholars in refuting their claims and arguments.
The Arguments of the Proponents of Reincarnation
As mentioned in the previous section, most of those who adopted the doctrine of reincarnation are individuals who deny the Hereafter and reject everything related to it. It should be understood that those who deny the Hereafter are regarded as disbelievers and do not truly accept Allah Almighty.
Nevertheless, since some proponents of reincarnation claim affiliation with Islam and consider themselves Muslims, they have attempted to support their views by citing certain religious texts. Therefore, we encounter two approaches in their argumentation.
The first is a general approach, which consists of relying on certain rational doubts and speculations. The second is a specific approach, which involves interpreting and explaining certain religious texts in a manner that they use to support their deviant and false beliefs. [1]
In general, those who believe in reincarnation maintain that it is based on reward and punishment. They claim that when a sinful person commits evil deeds, his soul is transferred into impure animals that are subjected to suffering and hardship, including pain during slaughter and other forms of torment.
As for those whose deeds are entirely evil and devoid of any good, they differ regarding their fate. Some say that the souls of such individuals become devils. Ahmad ibn Habit maintained that their souls are transferred to Hell, where they remain under eternal punishment.
First Example: The General Approach
Some proponents of reincarnation who regard it as a form of reward and punishment argue as follows:
Allah Almighty is Just, Wise, Merciful, and Generous. It is impossible for a Being possessing such attributes to punish someone who has committed no sin. Yet we observe that Allah afflicts the bodies of innocent children with diseases such as smallpox and other painful illnesses. These children suffer and may even die as a result of such illnesses. Likewise, some animals that have committed no wrongdoing are slaughtered, cooked, and eaten, while others are subjected to predation by stronger animals.
From this, they conclude that Allah does these things because sinful souls deserving punishment are concealed within these bodies and are being punished through them. [2]
Through such rational speculations, they attempt to prove reincarnation and deny the reunion of the soul and body on the Day of Resurrection.
Response to This Argument
What happens to these sick children is not necessarily a punishment. It may instead be a test for their parents.
Allah Almighty says: (وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ) Translation: “And We will surely test you with something of fear, hunger, loss of wealth, lives, and fruits; but give glad tidings to the patient.” (Al-Baqarah: 155)
The afflictions that befall a person—whether young or old—do not necessarily indicate wrongdoing or evil conduct. Rather, they may be a means of elevating one’s rank. Every individual is tested according to the strength of his faith and religious commitment, and hardships serve as a measure of faith.
Allah Almighty also says: (وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ ۖ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ) Translation: “And among the people is he who worships Allah on an edge. If good befalls him, he is content with it, but if a trial afflicts him, he turns back on his face. He loses both this world and the hereafter. That is the clear loss.” (Al-Hajj: 11)
In reality, good and evil are relative matters. Some scholars even describe them as complementary realities that must coexist. Life itself is built upon the existence of opposites: disbelief and faith, truth and falsehood, sickness and health, misery and happiness, poverty and wealth, life and death. These struggles will continue until the Day of Resurrection.
Since we are certain that Allah Almighty is Most Merciful and never acts without wisdom and purpose, we must also recognize that countless wisdoms and benefits lie behind such events, even when we may not fully comprehend them.
To be continued…
Previous Part
References:
[1]. Al-Masir, Dr. Muhammad Sayyid Ahmad, Al-Ruh fi Dirasat al-Mutakallimin wa al-Falasifah (The Soul in the Studies of Theologians and Philosophers), 1988, p. 205.
[2]. Ibid., p. 205.
[3]. Surah Al-Baqarah, Verse 155.
[4]. Surah Al-Hajj, Verse 11.
