Raj'at is one of the popular Shi'ite beliefs and its explanation, briefly, is as follows:
“After the reappearance of Hadhrat Mahdi (a.s.), the Exalted Allah (s.w.t.) shall cause group of those, who had previously departed from the world, to return to this world in order that they may be partners in the reward and glory of assisting him (a.s.) and in witnessing Allah's rule over the entire world; He shall also cause the most obstinate enemies to return in order to extract revenge from them.”
... “The consensus of the Twelve-Imam Shi'ites proves this belief, for there is none, from amongst them, who oppose it.”1
Raj'at is one of the popular Shi'ite beliefs and its explanation, briefly, is as follows:
“After the reappearance of Hadhrat Mahdi (a.s.), the Exalted Allah (s.w.t.) shall cause group of those, who had previously departed from the world, to return to this world in order that they may be partners in the reward and glory of assisting him (a.s.) and in witnessing Allah's rule over the entire world; He shall also cause the most obstinate enemies to return in order to extract revenge from them.”
... “The consensus of the Twelve-Imam Shi'ites proves this belief, for there is none, from amongst them, who oppose it.”1
There are indeed numerous aspects that need to be discussed which we shall present here, in a few words, so as not to deviate from the subject matter:
The possibility of Raj'at
Without any doubt, for a group of dead individuals to come back to life in this world is entirely possible, just as the coming to life of all the humans on the Day of Judgment is entirely possible. Astonishment over such an issue is akin to the disbelief exhibited by the pagan polytheists over the issue of Resurrection, and mockery with respect to this issue is analogous to their mockery. This is because the intellect does not consider such an occurrence to be impossible; indeed the Power of Allah (s.w.t.) is so extensive and all-embracing that for Him all these issues are simple.
Are there any instances of Raj'at in the Qur'an?
In the Noble Qur’an there are different instances of raj'at, occurring with respect to past nations, here is one of these examples:
Regarding a prophet, who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: “How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you.”
“So Allah made him die for a hundred years, then raised him to life.”2
how is it possible that a person accepts the Noble Qur’an as a Divine book and, despite all these clear verses, still denies the possibility of raj'at? Essentially, is raj'at something other than a return to life after death?
Regarding a prophet, who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: “How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you.”
“So Allah made him die for a hundred years, then raised him to life.”2
Raj'at in the Qur'an
What we have stated up to this point has proved the possibility of the occurrence of raj'at; and its occurrence is mentioned in the Qur'an in the following verse:
“And on the Day when We shall muster out of every nation a party from those who denied Our signs, and they will be [driven] in rows.3
This verse indicates that Allah shall muster only a part out of every nation, while in Hereafter all people will be mustered. This makes it clear that the above verse does not relate to Hereafter but it relates to /raj‘at/ ‘return to life’ in which a group of men will be quickened before Resurrection.
Raj'at in the traditions
The occurrence of Raj'at is emphasized by numerous traditions which have been narrated from the Imams of the Ahlul Bayt (a.s.), and since it is beyond the scope of our discussion to present them all, it should suffice for us to quote the statistics compiled by the late 'Allamah Majlisi, who says:
'How is it possible that a person believes in the truthfulness of the words of the Imams of the Ahlul Bayt (a.s.) but (at the same time) refuses to accept the 'successively transmitted' traditions in connection with raj'at - explicit traditions, which are almost two hundred in number and transmitted by forty odd trustworthy transmitters and eminent scholars in more than fifty books! If these traditions are not 'successively transmitted', then which tradition can be such?'4 and 5
'How is it possible that a person believes in the truthfulness of the words of the Imams of the Ahlul Bayt (a.s.) but (at the same time) refuses to accept the 'successively transmitted' traditions in connection with raj'at - explicit traditions, which are almost two hundred in number and transmitted by forty odd trustworthy transmitters and eminent scholars in more than fifty books! If these traditions are not 'successively transmitted', then which tradition can be such?
1) Safinatul Bihar, vol. 1, pg. 511 (under رجع)
2) Suratul Baqarah (2), Verse 259
3) وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ
[27:83]
4) Biharul Anwar, vol. 53, pg. 122
5 Tafsir-e-Namuna, vol. 15, pg. 555)
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