لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

I do call to witness the Resurrection Day; And I do call to witness the self-reproaching Spirit. (Qur'an 75:1-2)

Reincarnation in Islam: A Quranic Perspective

Abstract

This paper presents a comprehensive analysis of the concept of reincarnation within the Islamic theological framework. It argues that the Quran, contrary to mainstream Islamic belief, contains verses that support the doctrine of the soul's rebirth. This paper will examine six specific verses that, when interpreted esoterically, provide a foundation for a reincarnationist understanding of Islamic soteriology. Furthermore, it will address the logical and theological challenges posed by the traditional one-life doctrine, particularly in relation to divine justice and the salvation of those who die without knowledge of Islam. Finally, this paper will re-examine the concept of Al-Qiyamah (The Resurrection) and argue that a reincarnationist perspective offers a more coherent and intellectually satisfying interpretation of the Quranic message.

The Qur’an speaks in layers—some literal, some luminous. Six Surahs whisper of a soul that returns: born, dies, and lives again. Surah 75:3–4, long held as proof of bodily resurrection, now reveals a deeper truth. The “assembling of bones” is not the reanimation of a corpse, but the divine reconstitution of consciousness into a new form. Resurrection, in this light, is not a final event but the soul’s ongoing unfolding—an evolution toward divine justice, carried across lifetimes by the substratum of the soul itself.

1. Introduction

The concept of life after death is a cornerstone of the Abrahamic faiths, yet the mechanics of this process have been a subject of intense debate for centuries. Within Islam, the doctrine of Al-Qiyamah, or the Resurrection, is a fundamental article of faith. The mainstream interpretation holds that on the Day of Judgment, Allah (SWT) will physically resurrect all of humanity from their graves to face final judgment. This belief is largely based on literal interpretations of verses such as Surah 75:3-4: "Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order, the very tip of his fingers."[1]

For centuries, this verse has been presented as a definitive statement of God's power to overcome physical decay. However, this paper argues that such a literal interpretation is a simplification intended for a pre-scientific audience and that a deeper, more profound meaning is embedded in the text: the doctrine of rebirth or reincarnation. This interpretation suggests that the "assembling of bones" is a metaphor for the intricate process of creating a new physical form for the soul in a subsequent life, not the reanimation of a corpse.

This paper will explore the compelling argument that the Qur'an, far from endorsing a single-life doctrine, contains numerous references to a cyclical process of birth, death, and rebirth. We will analyze six key surahs that, when viewed through an esoteric lens, confirm this doctrine. Furthermore, we will address the profound scientific and logical challenges to the traditional view of bodily resurrection, drawing on modern understandings of decomposition and molecular biology. Finally, we will argue that the reincarnationist perspective offers a more just, merciful, and intellectually satisfying theological framework, resolving long-standing questions about divine justice and the ultimate fate of humanity.

2. Al-Qiyamah and the Great News of the Resurrection

The traditional Islamic belief in the resurrection of the dead, or Al-Qiyamah, is largely based on a literal interpretation of Quranic verses that speak of the dead rising from their graves. However, a closer examination of these verses, particularly Surah 75:3-4, reveals a deeper, more profound meaning that aligns with the concept of reincarnation.

"Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order, the very tip of his fingers." (Quran 75:3-4)

The traditional interpretation of this verse is that it is a testament to Allah's power to physically resurrect the body, even to the point of perfectly restoring the unique fingerprints of each individual. However, this literal interpretation presents a number of scientific and logical challenges. The molecules that make up a human body are dispersed and recycled into the ecosystem after death, making a literal reassembly of the original body a scientific impossibility. Furthermore, the idea of bodies rising from graves is a crude and materialistic image that does not do justice to the spiritual nature of the resurrection.

A more esoteric interpretation of this verse suggests that the "assembling of bones" is a metaphor for the creation of a new body for the soul in a subsequent life. The "fingertips" represent the unique identity of the soul, which is preserved across different lifetimes. The verse is not about the resurrection of a corpse, but about the rebirth of the soul in a new form, with its own unique destiny and purpose.

This interpretation is supported by the fact that the Quran repeatedly emphasizes the spiritual, rather than the physical, nature of the resurrection. The "Great News" (An-Naba) of the resurrection is not about the reanimation of dead bodies, but about the awakening of the soul to its true nature and its ultimate destiny. Without the rebirth of souls to take part in Al-Qiyamah, it is impossible to meet the precision of the Quran regarding An Naba, the Great News of the Resurrection.

3. The Six Verses of Rebirth

The Quran, when read with an esoteric understanding, contains numerous references to the cycle of rebirth. This section will analyze six key verses that provide a foundation for the doctrine of reincarnation in Islam.

3.1. Surah 2.28 Al Baqarah (The Heifer)

"O How can ye reject the faith in Allah — Seeing that ye were without life, and He gave you life; Then will He cause you to die, and will again bring you to life; and again to Him will ye return."

Surah 2.28 Al Baqarah (The Heifer)

This verse is central to the argument for reincarnation in the Quran. The phrase "you were lifeless" (kuntum amwatan) is interpreted as referring to a state of existence prior to the current life, not mere non-existence. The subsequent bringing to life, death, and bringing to life again is seen as a cycle of rebirth. The final return to Allah is interpreted as the ultimate liberation from this cycle, or moksha.

3.2. Surah 22:5 Al Hajj (The Pilgrimage)

"O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed – that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind."

Surah 22:5 Al Hajj (The Pilgrimage)

This verse is a powerful argument for the Resurrection, drawing a parallel between the creation of a human being from seemingly lifeless matter and the revival of the dead earth by rain. The reincarnationist interpretation extends this analogy to the cycle of rebirth. The stages of human development, from a sperm-drop to old age, are seen as a microcosm of the soul's journey through multiple lifetimes.

3.3. Surah 23:12-15 Al-Mu'minum (The True Believers)

"And indeed, We created humankind from an extract of clay, then placed each ˹human˺ as a sperm-drop in a secure place, then We developed the drop into a clinging clot, then developed the clot into a lump ˹of flesh˺, then developed the lump into bones, then clothed the bones with flesh, then We brought it into being as a new creation. So Blessed is Allah, the Best of Creators. After that you will surely die,"

Surah 23:12-15 Al-Mu'minum (The True Believers)

This passage, similar to Surah 22:5, details the stages of human embryonic development. The reincarnationist perspective sees this as another affirmation of the cyclical nature of life. The detailed process of creation from clay to a fully formed human is not just a one-time event but a recurring miracle that happens with each new birth. The phrase "then We brought it into being as a new creation" is particularly significant. It is interpreted as the soul's entry into a new body, a "new creation" for that soul's continuing journey.

3.4. Surah 39:42 Al Zumar (Crowds)

"Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought."

Surah 39:42 Al Zumar (Crowds)

This verse is a cornerstone of the reincarnationist argument in the Quran. It draws a parallel between the temporary departure of the soul during sleep and the permanent departure at death. The verse states that Allah "takes the souls" (yatawaffa al-anfus) both at death and during sleep. He then "keeps" the souls of those who have died and "releases the others for a specified term." The reincarnationist interpretation focuses on the word "releases" (yursilu). It is argued that this release is not just the waking up from sleep but the sending back of the soul to a new life, a new "specified term."

3.5. Surah 56:60-61 Al Waqi'h (The Inevitable)

"We have ordained death for ˹all of˺ you, and We cannot be prevented from transforming and recreating you in forms unknown to you."

Surah 56:60-61 Al Waqi'h (The Inevitable)

This verse is one of the most direct and powerful in supporting the concept of reincarnation. The phrase "transforming and recreating you in forms unknown to you" (nubaddila amthalakum wa nunshi'akum fee ma la ta'lamoon) is interpreted as a clear reference to rebirth in new bodies and circumstances. The idea of being recreated in "forms unknown to you" suggests a process that goes beyond a simple resurrection of the same body.

3.6. Surah 71:13-14 Nuh (Noah)

"What is the matter with you that you do not attribute to Allah [due] grandeur while He has created you in stages?"

Surah 71:13-14 Nuh (Noah)

This verse, from the Surah of Noah, is a rhetorical question to those who disbelieve. The phrase "He has created you in stages" (khalaqakum atwaran) is the key to the reincarnationist interpretation. While on the surface it may seem to refer to the stages of life from infancy to old age, the esoteric reading suggests a much grander scope: the stages of the soul's evolution through multiple lifetimes.

4. The Theological Necessity of Reincarnation

The doctrine of a single life, followed by an eternal judgment, presents a number of theological and logical challenges that are difficult to reconcile with the concept of a just and merciful God. If each soul has only one chance to know and worship Allah, what is the fate of the vast majority of humanity who, through no fault of their own, are denied this opportunity? This section will explore the various categories of individuals for whom a single life would seem to render a just judgment impossible.

4.1. Those Who Die in Infancy

What is the fate of a child who dies in infancy, before reaching the age of reason and accountability? The child has had no opportunity to learn about Allah, to make a conscious choice to believe or disbelieve, or to perform any good or bad deeds. To consign such a soul to an eternity in Hell seems cruel and unjust, while to grant it a place in Heaven without any merit seems arbitrary. Reincarnation offers a solution to this dilemma by proposing that the soul of the infant will be reborn into a new life, where it will have the opportunity to mature, learn, and make its own choices.

4.2. Those Who Never Knew Islam

Throughout history, and even today, there are vast populations of people who have never heard of Islam. They are born into different cultures, religions, and philosophical traditions. They live and die without ever being exposed to the message of the Quran. To condemn these individuals to eternal damnation for not following a path they never knew existed seems to contradict the very idea of a just and merciful God. Reincarnation suggests that these souls will be given the opportunity to be reborn into circumstances where they can encounter the message of Islam and make a conscious choice.

4.3. Those Born in Non-Islamic Societies

Similar to the previous point, what about those who are born and raised in societies where Islam is not the dominant religion? They are surrounded by different beliefs and values, and the message of Islam may be distorted or presented in a negative light. To expect them to overcome their cultural and social conditioning in a single lifetime is a tall order. Reincarnation allows for the possibility that these souls will be reborn into different environments, giving them a broader perspective and a better chance to recognize the truth.

4.4. Those Born Before Islam

What about the countless generations of people who lived and died before the advent of Islam? Were they all condemned to eternal damnation? The Quran itself acknowledges the existence of prophets and messengers before Muhammad (PBUH), but their messages have been lost or corrupted over time. Reincarnation provides a framework for understanding the spiritual journey of these souls, suggesting that they too are part of the same cycle of birth, death, and rebirth, and will eventually have the opportunity to encounter the final and complete message of Islam.

4.5. The Modern Mind and the One-Life Doctrine

The one-life doctrine "makes no sense to the modern mind." In an age of scientific discovery and a growing understanding of the vastness of time and space, the idea of a single, short life determining an eternal destiny seems increasingly arbitrary and unjust. The modern mind, accustomed to thinking in terms of processes, evolution, and second chances, finds the concept of reincarnation to be a more logical and compassionate explanation for the human condition.

5. Conclusion

This paper has argued that the concept of reincarnation is not only compatible with Islam but is also supported by a number of Quranic verses. By adopting an esoteric interpretation of the Quran, we have shown that the six verses discussed in this paper provide a strong foundation for a reincarnationist understanding of Islamic soteriology. We have also argued that the doctrine of reincarnation offers a more just, merciful, and intellectually satisfying framework for understanding the human condition than the traditional one-life doctrine.

The reincarnationist perspective resolves the theological paradoxes of the one-life doctrine, such as the fate of those who die in infancy or without knowledge of Islam. It also provides a more coherent and meaningful interpretation of Al-Qiyamah, the Great News of the Resurrection. The resurrection is not about the crude and materialistic reanimation of dead bodies, but about the spiritual rebirth of the soul in a new form, with a new opportunity for growth and development.

In conclusion, the doctrine of reincarnation is not a foreign or heretical concept that has been imposed on Islam from the outside. It is a doctrine that is rooted in the Quran itself, and it offers a more profound and compassionate understanding of the divine plan. It is a doctrine that is worthy of serious consideration by all Muslims who are seeking a deeper and more meaningful understanding of their faith.

References

[1] "Reincarnation in Islam." adishakti.org, Accessed 06 Oct. 2025.
[2] "Do the Dead Rise from Graves, or Do Souls Return in Rebirth? Surah 75:3-4." adishakti.org, Accessed 06 Oct. 2025.

Reincarnation in Islam

"The Hindu belief in reincarnation is well known. But it is not known that the Koran refers as kafir (deviant) anyone who doesn't believe in the possibility of rebirth. Not many in India have perhaps come across the verses of the great mystic, Hazrat Jalal-ud-Deen Rumi, describing the process of evolution through reincarnation - from mineral and plant to animal and man and then to angelhood and beyond. Take the verses from the world famous Masnawi by Hazrat:

I died as mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was man.
Why should I fear?
When was I less by dying?
Yet once more I shall die as man,
To soar with angels blest;
But even from angelhood I must pass on ...

Another great mystic, Mansur al-Hallaj, famous for his formulation, Anal Haq (I am the truth: Aham Brahmo Asmi) wrote:

Like the herbage
I have sprung up many a time
On the banks of flowing rivers.
For a hundred thousand years
I have lived and worked
In every sort of body.

The Koran itself seems quite clear: And you were dead, and He brought you back to life. And He shall cause you to die, and shall bring you back to life, and in the end shall gather you unto Himself. (2:28). The words you were dead can only mean that they had lived before becoming dead. And the words in the end shall gather you unto Himself could very well mean the attainment of moksha (release) rather than an eternal life in heaven or hell. Those who disagree, however, contend that dead is very commonly used for non-living things. It does not necessarily mean that you were alive before being a non-living thing or dead. (S Abdullah Tariq in Islamic Voice, February 2002)

Responding to my published view that the concept of reincarnation may be a part of Islamic teaching as well, Tariq also quotes the following verses in support of his contention that reincarnation is not an aspect of Islamic teaching:

Every living being shall taste death, then unto us you will be returned. (29:57)

Until when death comes to a wrongdoer, he will say: 'Lord let me go back, that I may do good works in the world I have left behind'. Never! It is only a word which he will speak. Behind them, there shall stand a barrier till the day of resurrection. (23:99-100)

And spend of that with which we have provided you before death befalls any of you and he says: 'Reprieve me my Lord a while that I may give in charity and be among righteous'. But Allah reprieves no soul when its term expires and Allah has knowledge of all your actions. (63:10-11)

They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'? (40:11)

But Tariq and other critics seem to be confusing reincarnation with transmigration of souls, which are not necessarily the same concepts. He goes on: The theory of transmigration of souls popularly known as avagaman or punarjanam is non-existent even in the Hindu scriptures proclaimed as the word of God by them. Following are the declarations of two well-renowned scholars of Hindu philosophy. The rishis [seers] of the Vedic era were not aware of punarjanam (Rahul Sankrityayan, Darshan Digdarshan, Kitab Mahal Allahabad, 1992, page 388).

In the ancient Indian literature, Chandogya [author of an Upanishad] was the first to talk of punarjanam ie besides parloka [the world hereafter] a being takes birth in this loka [this world] also according to deeds. (ibid P.403) There are dozens of Koran-like descriptions of heaven in Vedas, but at no place do the Vedas talk of humans taking rebirth in inferior moulds according to deeds. Much later, the philosophers of the Upanishads presented the idea of transmigration of souls.

Thus the debate goes on. One thing, however, is certain: most of the greatest saints Islam has produced believed in reincarnation and it does constitute a part of many Muslims' belief system. This is primarily caused by a reluctance on the part of many Muslims to believe that God will merely reward or punish human beings on the basis of a lifetime in which they may not have received the guidance necessary to improve their conduct. That God will just be reconciled to their being sent to an eternal life in heaven or hell without their being given another chance to improve themselves becomes a proposition difficult to believe.

Reincarnation in Islam
Sultan Shahin, Asia Times Online, Dec 25, 2003

Compilation, Proclamation, and Exegesis of Surahs Upholding Allah’s (SWT) Command to His Ummah — to Witness and Participate in the Resurrection.