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Raj’a, the belief that a group of people will return to the earth after death, is a belief particular to the Shias. The period of this incident will begin shortly after the reappearance of the twelfth Shia Imam, Al-Mahdi, and end before his death and the final resurrection. A number of evildoers will be resurrected so that they may taste the punishment of their actions in this world, whilst a group of righteous people will be brought back to life so that they may witness this act of justice. | '''Raj’a''', the belief that a group of people will return to the earth after death, is a belief particular to the Shias. The period of this incident will begin shortly after the reappearance of the twelfth Shia Imam, Al-Mahdi, and end before his death and the final resurrection. A number of evildoers will be resurrected so that they may taste the punishment of their actions in this world, whilst a group of righteous people will be brought back to life so that they may witness this act of justice. | ||
The vast majority of Shia scholars consider Raj’a to be among the necessary components of belief in religion. | The vast majority of Shia scholars consider Raj’a to be among the necessary components of belief in religion. | ||
=Raj’a in linguistics= | =Raj’a in linguistics= | ||
The word Raj’a is extracted from the root words ‘ra ja ‘a’ in Arabic, and linguistically means ‘to return’ . | The word Raj’a is extracted from the root words ‘ra ja ‘a’ in Arabic, and linguistically means ‘to return’ . | ||
The holy Quran and narrations from the Imams have used different terms to express this religious belief; Karrah, Raddah, Hashr, however, Raj’a is the most popular term employed to reference this idea. | The holy Quran and narrations from the Imams have used different terms to express this religious belief; Karrah, Raddah, Hashr, however, Raj’a is the most popular term employed to reference this idea. | ||
This form of Arabic infinitive (Masdar al-Marrah) for Rajah translates to ‘returning once, or to return once’ . Fīūmī says, “Raj’a with the fath (short vowel demonstrated in English with and ‘a’) of its last (root) letter, ‘Ayn, means ‘returning’, and whoever believes in Raj’a, believes in returning to this world. ” | This form of Arabic infinitive (Masdar al-Marrah) for Rajah translates to ‘returning once, or to return once’ . Fīūmī says, “Raj’a with the fath (short vowel demonstrated in English with and ‘a’) of its last (root) letter, ‘Ayn, means ‘returning’, and whoever believes in Raj’a, believes in returning to this world. ” | ||
=Raj’a in technical terms= | =Raj’a in technical terms= | ||
As a technical term used in Islamic discourse and science, Raj’a has been coined to represent the belief that at the time of Imam al-Mahdi’s reappearance, God will bring back to life a number of his Shias who departed from the world before his reappearance. The purpose of this returning to life is for the Shias to aid and help the Imam in his mission and for them to witness the establishment of his righteous government. Similarly, God will also bring back to life a number of the Imam’s enemies so that they may taste the punishment of this world and witness, much to their regret, the glory and power of al-Mahdi’s government . | As a technical term used in Islamic discourse and science, Raj’a has been coined to represent the belief that at the time of Imam al-Mahdi’s reappearance, God will bring back to life a number of his Shias who departed from the world before his reappearance. The purpose of this returning to life is for the Shias to aid and help the Imam in his mission and for them to witness the establishment of his righteous government. Similarly, God will also bring back to life a number of the Imam’s enemies so that they may taste the punishment of this world and witness, much to their regret, the glory and power of al-Mahdi’s government . | ||
=Raj’a in the Shia belief system = | =Raj’a in the Shia belief system = | ||
Raj’a is considered one of the necessary components of the Shia belief system. Syed Murtadha, a Shia scholar and theologian, says, ‘The Twelver Shias are of the belief that at the time of Imam al-Mahdi’s reappearance, God will bring back to a life a group among the believers, so that they may benefit from the righteous government of al-Mahdi, and gain the rewards of helping him and aiding him in establishing this government. A group from among the enemies will also be brought back to life, so that revenge can be taken on them.” | Raj’a is considered one of the necessary components of the Shia belief system. Syed Murtadha, a Shia scholar and theologian, says, ‘The Twelver Shias are of the belief that at the time of Imam al-Mahdi’s reappearance, God will bring back to a life a group among the believers, so that they may benefit from the righteous government of al-Mahdi, and gain the rewards of helping him and aiding him in establishing this government. A group from among the enemies will also be brought back to life, so that revenge can be taken on them.” | ||
Allāmah Tabatabā’ī writes in Al-Mīzān, “Although the non-Shia denomination (the Sunnis), accept the belief in the reappearance of al-Mahdi, and have widely reported (mutawātir) narrations from the Prophet in this regard, they reject the issue of Raj’a, and see this to be a belief particular to the Shias.” | Allāmah Tabatabā’ī writes in Al-Mīzān, “Although the non-Shia denomination (the Sunnis), accept the belief in the reappearance of al-Mahdi, and have widely reported (mutawātir) narrations from the Prophet in this regard, they reject the issue of Raj’a, and see this to be a belief particular to the Shias.” | ||
=The history of Raj’a in Shia denominations= | =The history of Raj’a in Shia denominations= | ||
In some reports, it has been recorded that shortly after the martyrdom of Imam Ali (a), a group of people from Iraq developed the belief that Imam Ali would return to this world before the final resurrection . | In some reports, it has been recorded that shortly after the martyrdom of Imam Ali (a), a group of people from Iraq developed the belief that Imam Ali would return to this world before the final resurrection . | ||
Similar beliefs developed in different Shia denominations after the death or martyrdoms of personalities like Muhammad b. Hanafīah , Imam al-Kāẓim (a) , and Imam Hasan al-Askarī (a) . | Similar beliefs developed in different Shia denominations after the death or martyrdoms of personalities like Muhammad b. Hanafīah , Imam al-Kāẓim (a) , and Imam Hasan al-Askarī (a) . | ||
=Raj’a in other religions= | =Raj’a in other religions= | ||
The concept of Raj’a can be found in the Old Testament. The Book of Ezekiel for instance, points towards the coming back to life of the Israelites and the rule of Dawood in the end of times . In the book of Daniel, it is reported that ‘In the end of times, many of those who are asleep within the earth will be awoken’ . | The concept of Raj’a can be found in the Old Testament. The Book of Ezekiel for instance, points towards the coming back to life of the Israelites and the rule of Dawood in the end of times . In the book of Daniel, it is reported that ‘In the end of times, many of those who are asleep within the earth will be awoken’ . | ||
The New Testament also speaks about the returning to life of the righteous people and the establishment of the Messiah’s rule in the first resurrection, before the coming of the second resurrection . | The New Testament also speaks about the returning to life of the righteous people and the establishment of the Messiah’s rule in the first resurrection, before the coming of the second resurrection . | ||
=The authenticity of the Raj’a narrations= | =The authenticity of the Raj’a narrations= | ||
In his Bihar al-Anwar, Allāmah Majlisī mentions over one-hundred and sixty verses and narrations on the topic of Raj’a, after quoting these, he says, ‘For those who have faith in the words of the Imams (a), no room for doubt remains that Raj’a is a truthful concept. The reason being, that the reports that have been collated from the Imams (a) on this matter are at the level of tawātur (widely reported to the extent that no doubt can remain regarding the authenticity of the said matter). Almost two-hundred narrations have been reported that speak clearly about this issue and more than forty great and reputable Shia scholars and narrators have spoken about or mentioned this matter in more than fifty reliable books’. He then goes on to name them individually. He mentions scholars such as Sudūq, Kulaynī, Mufīd, Karājakī, Ṭusī, Allam al-Huda, Najāshī, Kashī, Ayyāshī, Qummī, Nu’mānī, Safār Qummī, Ibn Qulawayh, Ibn Ṭāwūs, Ṭabarsī, Ibn ShahrAshūb, and Rāwandī. He then names the books written on this topic . | In his Bihar al-Anwar, Allāmah Majlisī mentions over one-hundred and sixty verses and narrations on the topic of Raj’a, after quoting these, he says, ‘For those who have faith in the words of the Imams (a), no room for doubt remains that Raj’a is a truthful concept. The reason being, that the reports that have been collated from the Imams (a) on this matter are at the level of tawātur (widely reported to the extent that no doubt can remain regarding the authenticity of the said matter). Almost two-hundred narrations have been reported that speak clearly about this issue and more than forty great and reputable Shia scholars and narrators have spoken about or mentioned this matter in more than fifty reliable books’. He then goes on to name them individually. He mentions scholars such as Sudūq, Kulaynī, Mufīd, Karājakī, Ṭusī, Allam al-Huda, Najāshī, Kashī, Ayyāshī, Qummī, Nu’mānī, Safār Qummī, Ibn Qulawayh, Ibn Ṭāwūs, Ṭabarsī, Ibn ShahrAshūb, and Rāwandī. He then names the books written on this topic . | ||
The author of the Quranic exegesis Al-Mizān, Allāmah Ṭabatabā’ī, believes that these reports have reached a level of tawātur in meaning. So much so that even if a few of these reports were to be problematic or unclear, it would not affect the tawatur of the reports . | The author of the Quranic exegesis Al-Mizān, Allāmah Ṭabatabā’ī, believes that these reports have reached a level of tawātur in meaning. So much so that even if a few of these reports were to be problematic or unclear, it would not affect the tawatur of the reports . | ||
Furthermore, the idea of Raj’a appears in many of the recorded salutations (Ziyārāt) and supplications, including the Ziyārāt of Jāmi’ah Kabīrah, Wārith, Arba’īn, Aāl Yāsīn, and Rajabiyyah, also the supplications of Widā’ and Ahad . | Furthermore, the idea of Raj’a appears in many of the recorded salutations (Ziyārāt) and supplications, including the Ziyārāt of Jāmi’ah Kabīrah, Wārith, Arba’īn, Aāl Yāsīn, and Rajabiyyah, also the supplications of Widā’ and Ahad . | ||
Note: While Shias believe in Raj’a, they do not consider the rejecters of Raj’a as non-Muslim (Kafir), since Raj’a is a necessary belief to be Shia, not Muslim, meaning the rejecter will still be in the fold of Islam. It is understood from a number of reports that belief in Raj’a is a condition for perfect faith and true Islam . | Note: While Shias believe in Raj’a, they do not consider the rejecters of Raj’a as non-Muslim (Kafir), since Raj’a is a necessary belief to be Shia, not Muslim, meaning the rejecter will still be in the fold of Islam. It is understood from a number of reports that belief in Raj’a is a condition for perfect faith and true Islam . | ||
=Those who will experience Raj’a= | =Those who will experience Raj’a= | ||
Some reports have specifically mentioned those that will experience Raj’a. From among the Prophets, those mentioned are; Daniel (Danyāl), Joshua (Yūsha’), Jesus (‘Isa), Khidr, the Prophet Muhammad (peace be upon them all). The holy Imams (a) and a number of their companions such as; Salman, Miqdād, Jabir b. Abdullah al-Ansari, Malik Ashtar, Mufadhal b. Umar, Hamrān b. A’yan and Muyassir b. Abd al-Aziz will also return through Raj’a, alongside the companions of the cave (Asḥāb al-Kahf) . | Some reports have specifically mentioned those that will experience Raj’a. From among the Prophets, those mentioned are; Daniel (Danyāl), Joshua (Yūsha’), Jesus (‘Isa), Khidr, the Prophet Muhammad (peace be upon them all). The holy Imams (a) and a number of their companions such as; Salman, Miqdād, Jabir b. Abdullah al-Ansari, Malik Ashtar, Mufadhal b. Umar, Hamrān b. A’yan and Muyassir b. Abd al-Aziz will also return through Raj’a, alongside the companions of the cave (Asḥāb al-Kahf) . | ||
=Evidence and proofs for Raj’a from the Quran= | =Evidence and proofs for Raj’a from the Quran= | ||
According to Shia theologians and Quranic commentators, there are verses in the holy Quran that speak about Raj’a. These verses are categorised in to two groups based on their ability to establish Raj’a. | According to Shia theologians and Quranic commentators, there are verses in the holy Quran that speak about Raj’a. These verses are categorised in to two groups based on their ability to establish Raj’a. | ||
Group one: Verses that clearly and directly point towards Raj’a. These verses were employed by the Infallible guides (a) to prove Raj’a , they are as follows; | Group one: Verses that clearly and directly point towards Raj’a. These verses were employed by the Infallible guides (a) to prove Raj’a , they are as follows; | ||
Group two: Verses that point towards the possibility of Raj’a. These verses speak about people who have died coming back to life in this world; these verses are also proofs for resurrection too . These verses are: | Group two: Verses that point towards the possibility of Raj’a. These verses speak about people who have died coming back to life in this world; these verses are also proofs for resurrection too . These verses are: | ||
=Evidence and proofs for Raj’a from the narrations= | =Evidence and proofs for Raj’a from the narrations= | ||
Many narrations speak about the issue of Raj’a. There is a narration from the Prophet with the following message: ‘I swear by God, who holds my life in His hands, you Muslims will face the events that the previous nations (referring to the Israelites) faced. What the previous nations faced, will be repeated in its entirety for you . | Many narrations speak about the issue of Raj’a. There is a narration from the Prophet with the following message: ‘I swear by God, who holds my life in His hands, you Muslims will face the events that the previous nations (referring to the Israelites) faced. What the previous nations faced, will be repeated in its entirety for you . | ||
According to this report, everything that took place for previous nations, will also take place for this nation, and one of those issues is Raj’a and the returning to life of the dead, as is stated in the verses mentioned, hence it must also happen to our nation. | According to this report, everything that took place for previous nations, will also take place for this nation, and one of those issues is Raj’a and the returning to life of the dead, as is stated in the verses mentioned, hence it must also happen to our nation. | ||
In one narration, Imam Sādiq (a) has counted Raj’a as one of the conditions of faith . Similarly, Imam Bāqir (a) and Imam Sādiq (a) have both said in commentary of ‘the days of Allah’ that, ‘the ‘days of Allah’ are the day of the promised Mahdi’s uprising, the day of Raj’a and the day of Judgement’ . | In one narration, Imam Sādiq (a) has counted Raj’a as one of the conditions of faith . Similarly, Imam Bāqir (a) and Imam Sādiq (a) have both said in commentary of ‘the days of Allah’ that, ‘the ‘days of Allah’ are the day of the promised Mahdi’s uprising, the day of Raj’a and the day of Judgement’ . | ||
Imam Ridhā (a) comments that belief in Raj’a is an important and affective factor of faith. He places it alongside belief in Tawhid, Prophet-hood, Imamate, Mi’rāj (the night journey of the Prophet), and the questioning of the grave . | Imam Ridhā (a) comments that belief in Raj’a is an important and affective factor of faith. He places it alongside belief in Tawhid, Prophet-hood, Imamate, Mi’rāj (the night journey of the Prophet), and the questioning of the grave . | ||
As per one report, Ma’mūn Abbas asked Imam Ridhā (a), ‘O Abu al-Hasan, what do you say about Raj’a?’ The Imam (a) replied, ‘Raj’a is the truth and it existed in previous nations. The Quran has also spoken about it and the Prophet has sad, ‘after me will come a nation that will face all that was faced by nations before them, without anything extra or less.’ The Prophet also said ‘When the Mahdi from among my sons reappears, ‘Isa will descend from the skies and pray behind the Mahdi.’ Ma’mūn asked what the final result of this would be. The Imam answered, ‘The Right (Haq) will return to its rightful owners’ . | As per one report, Ma’mūn Abbas asked Imam Ridhā (a), ‘O Abu al-Hasan, what do you say about Raj’a?’ The Imam (a) replied, ‘Raj’a is the truth and it existed in previous nations. The Quran has also spoken about it and the Prophet has sad, ‘after me will come a nation that will face all that was faced by nations before them, without anything extra or less.’ The Prophet also said ‘When the Mahdi from among my sons reappears, ‘Isa will descend from the skies and pray behind the Mahdi.’ Ma’mūn asked what the final result of this would be. The Imam answered, ‘The Right (Haq) will return to its rightful owners’ . | ||
=Works about Raj’a= | =Works about Raj’a= | ||
Due to the great importance of Raj’a in the Shiite theological belief system, Shia scholars and narrators have written numerous books and treatise on the topic. Unfortunately, many of these works are no longer available to us, and have been lost. Now, only their names remain in the books of Rijāl (books regarding the status of narrators, and at times their works) and Fehrist (encyclopaedias of authors and their works) . Aqā Buzurgh Tehrani introduces thirty works written on this topic. Some of the most important ones that have been published are as follows: | Due to the great importance of Raj’a in the Shiite theological belief system, Shia scholars and narrators have written numerous books and treatise on the topic. Unfortunately, many of these works are no longer available to us, and have been lost. Now, only their names remain in the books of Rijāl (books regarding the status of narrators, and at times their works) and Fehrist (encyclopaedias of authors and their works) . Aqā Buzurgh Tehrani introduces thirty works written on this topic. Some of the most important ones that have been published are as follows: | ||
1) Al-Raj’a, Mīrzā Muhammad Mu’min b. Dūst Muhammad Hussaīnī Astrābādī (annotated by Fāris Hassūn Karīm and published Anwar al-Huda Publications, 1417H). Mīrzā Muhammad Mu’min was martyred in Mecca in the year 1088 Hijri). In this work after a short introduction regarding the necessity of turning to the infallible Imams in all affairs, and submitting to their words, Mīrzā Muhammad presents more than a hundred narrations on the topic of Raj’a. | 1) Al-Raj’a, Mīrzā Muhammad Mu’min b. Dūst Muhammad Hussaīnī Astrābādī (annotated by Fāris Hassūn Karīm and published Anwar al-Huda Publications, 1417H). Mīrzā Muhammad Mu’min was martyred in Mecca in the year 1088 Hijri). In this work after a short introduction regarding the necessity of turning to the infallible Imams in all affairs, and submitting to their words, Mīrzā Muhammad presents more than a hundred narrations on the topic of Raj’a. | ||
id:Raj'ah | |||
2) Al-Iqāẓ Min Al-Hij’at Bi-l-Burhān `Ala Al-Raj’a, Shaykh Muhammad b. Hasan Hurr al-‘Amilī (d. 1104H). This book was authored in 1075H; it contains over one-hundred and seventy narrations, including tens of verses and other proofs to establish the concept of Raj’a. | |||
3) Raj’at, Muhammad Bāqir Majlisī (d. 1111H). This book was written in the Persian language. It contains fourteen narrations pertaining to the reappearance of the twelfth Imam, al-Mahdi, and the topic of Raj’a. It is worth noting that Allāmah Majlisī has addressed in detail the issue of Raj’a within his other famous work ‘Bihar Al-Anwar’. He presents approximately two-hundred narrations that have been reported on this topic . | |||
4) Al-Shia Wa Al-Raj’a, Muhammad-Ridhā Ṭabasī Najafī (d. 1405H). This book was published in the year 1378 Hijri by Al-Muṭaba’at al-Hayderiyyah publishers. The book consists of theoretical, historical, linguistical, and ethical discussions, with research and analysis. In this book, the status of Raj’a as per the Quran, reported supplications, reported salutations (Ziyārāt), the consensus of the scholars and the view of reputable figures, has been analysed and reviewed. In the first chapter of this book, one-hundred and seventy-four verses of the Quran that have been interpreted as referring to Raj’a according to the narrations, have been mentioned alongside the relevant narrations. | |||
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