Author: Abu Ayesha
Resurrection after Death (part 32)
Arguments of the Proponents of Reincarnation
Second Example: The Specific Approach
This group, who also consider themselves Muslims, attempt to support their claim by citing two verses of the Noble Qur’an. They argue that Allah Almighty has stated the following:
1. Allah (SWT) says: (يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ) Translation: “O man! What has deceived you concerning your Generous Lord, Who created you, fashioned you, and proportioned you; in whatever form He willed, He assembled you.” [1]
Allah (SWT) also says: (جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ) Translation: “He made for you spouses from among yourselves and mates from the cattle as well; through this He multiplies you.” [2]
According to them, the verse in Surah Al-Infitar indicates that the human soul moves through various human and non-human forms.
Response to This Approach
This verse has no connection whatsoever with reincarnation. The surah was revealed to remind mankind of the Day of Recompense, the Day when every person will know what he has sent forth and what he has left behind. The surah then mentions the wonders of creation and formation as evidence for the reality of the Resurrection, especially where Allah says: (يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ) Translation: “A Day when no soul shall possess any power to help another soul, and the command on that Day will belong entirely to Allah.” [3]
Shaykh al-Qasimi (may Allah have mercy on him), in explaining these verses, writes, “‘Who created you, fashioned you, and proportioned you’ means that He made your limbs and faculties balanced and harmonious. The root meaning of taswiyah is to make something even and proportionate. ‘And proportioned you’ means that He created you upright, balanced, and well-formed, unlike the animals.” [4]
Ibn Hazm (may Allah have mercy on him), in his book Al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal, responds to this group by saying, “As for the sect that claims affiliation with Islam, the consensus of all Muslims regarding their disbelief is sufficient as a refutation. It must be understood that anyone who holds such a belief cannot be considered a Muslim. The Messenger of Allah (PBUH) never brought such a doctrine. Furthermore, Muslims unanimously agree that reward and punishment, whether in the form of bliss or torment, occur before the Day of Resurrection after the separation of bodies and souls. Then, on the Day of Gathering, the person will enter either Paradise or Hell when the same bodies and souls that were previously united are reunited once again.” [5]
Regarding their use of these two verses as evidence, Ibn Hazm states: “The consensus we have already mentioned is sufficient to invalidate their argument. In addition, the entire Muslim Ummah agrees that the meaning of these verses is different from what these heretics claim. The statement of Allah, ‘In whatever form He willed, He assembled you,’ refers to the various physical characteristics with which a person is created, such as height or shortness, beauty or ugliness, whiteness or darkness of complexion, and similar features.
As for the other verse, Allah is speaking about His blessings upon His servants, explaining how He favored them by creating spouses from among themselves and various kinds of animals so that people may benefit from them in different ways.” [6]
In summary, the claims of the proponents of reincarnation are based on speculation rather than certainty. They are products of imagination and unfounded assumptions. The reality of human life, both past and future, is not something that can be determined through strange stories or fanciful theories. Rather, one must submit to the Creator of life and all living beings, the One Who speaks the truth and is the Best of Judges. [7]
Another group among the proponents of reincarnation does not claim any connection to Islam. They argue that the soul is infinite, that the universe has neither limit nor end, and that the soul is continually migrating. In their view, its transfer to one form is no more significant than its transfer to another. [8]
There are other groups as well who present various arguments for their beliefs. However, since their views closely resemble those of the second group, we will not discuss them here.
One important fact every Muslim should know is that the doctrine of reincarnation is a pagan and false belief that contradicts all religions revealed by Allah Almighty. All divine religions affirm that when a person dies, his soul returns to its Creator, regardless of whether it is deserving of reward or punishment. The soul maintains a connection with the body in a manner known only to Allah until the Day of Resurrection, when souls will be returned for judgment and will then proceed to their final destination: either Paradise or Hell. [9]
In short, the doctrine of reincarnation teaches that the soul does not return to its original body, that there is no Resurrection, Paradise, or Hell in the religious sense, and that there is no final reward or punishment. Instead, souls are transferred from one body to another according to the deeds previously performed. Those who did good are believed to move into better forms, while those who did evil are believed to move into inferior forms.
To be continued…
Previous Part
References:
[1] Surah Al-Infitar, 82:6–8.
[2] Surah Ash-Shura, 42:11.
[3] Surah Al-Infitar, 82:19.
[4] Al-Masir, Dr. Muhammad Sayyid Ahmad, Al-Ruh fi Dirasat al-Mutakallimin wa al-Falasifah, 1988, pp. 208–209.
[5] Ibn Hazm, Ali ibn Ahmad, Al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal, ed. Dr. Muhammad Ibrahim Nasr and Dr. Abd al-Rahman Umayrah, vol. 1, p. 166.
[6] Ibid., p. 167.
[7] Al-Masir, Dr. Muhammad Sayyid Ahmad, Al-Ruh fi Dirasat al-Mutakallimin wa al-Falasifah, 1988, p. 209.
[8] Ibn Hazm, Al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal, vol. 1, p. 166.
[9] Awaji, Dr. Ghalib ibn Ali, Firaq Mu‘asirah Tantasib Ila al-Islam wa Bayan Mawqif al-Islam Minha, vol. 2, p. 625.
