31 Jul

REINCARNATION

REINCARNATION

Uncle Hakki,

As you know, majority of India is Hindu. There are millions of Indians in the US as well.
There is a Caste system and reincarnation belief in Hinduism. It is a system that promises the lives that are not exactly fair would receive their rewards in the afterlife in order to control the people from the lower caste. There are also people in our country who believe in such things and rebel saying, “Is this Allah’s justice?” failing to believe in the Akhirat.
How can we enlighten the friends who believe in this; which verses can we exhibit to them?
Be in Allah’s safekeeping,
                                                                                               Murat

Dear Murat, greetings!

One of the realities of the fact that the Akhirat [Afterlife] exists is that the justice, which was not realized in the world for various reasons, is ensured and the people receive the return of their deeds (Yunus/4, Ahzab/73, Ta Ha 15 etc.). We have explained this through the verses in our articles and TV programs.

But our Rabb also does not want justice to be postponed to the Akhirat only. He orders court trials and punishment in the world as well. He also adds that He gave and would give a part of the crimes (as a taste) on earth as well (Rum/41).

Rum/ 41:

41Chaos has emerged on the land and in the seas because of that which they have earned with their hands so it may make them taste some of which they have done; maybe they shall return.

With reference to the subject of reincarnation, we stated some of our findings in our analysis on the surah of Hud. We have published it on our website as follows:

http://www.istekuran.com/index.php?page=reankarnasyon-degil-ama-02-12-2008-2

We explained this issue in our  scrutiny about the surah of Al-Kahf (In the Ashab Al-Raqim and Al-Kahf section) in details.
It is in sum as follows:

First, attention must be paid to the 21st verse to understand the issues of “Al-Kahf” and “Ashab Al-Raqim” well:

21Then We made them find them to let them know that the promise of Allah is the truth and there is no doubt about the Day of Qiyamat [Resurrection]. When they were disputing among themselves about their affairs. They said: “Build a simple structure over them. Their Rabb [Lord, the Cherisher, the Nurturer, the Sustainer] knows better about them”. And those who prevailed over their affairs said: “We will certainly build over them masjids [places of persuasion/schools that would prove the existence of Akhirat (Afterlife)]”. (Al-Kahf/21)

As seen, the reason to adopt the Al-Kahf and Ashab Al- Raqim as a subject matter is that they are the scientific proof that the promise of Allah is the truth and there will be no doubt about the Qiyamat [Resurrection].

Al-Kahf and Ashab Al- Raqim were not narrated to us as a parable. It is not considerable that the past parables would be proofs for the Qiyamat in the future. The fact that the verbs used in the narration are given in the present and future tenses is because what is narrated is not about the past but the future.

MEANINGS OF ASHAB AL- KAHF AND ASHAB  AL- RAQIM AS WORDS:

 الكهفAl-Kahf

الكهف Al-Kahf” means a big and large hollow [cave] on a mountain. Smaller of it is referred to as a “ غار Gar.”
 الرّقيمRaqim

The word Raqim” is from “rkm” root and means “writing.” Hence it is mentioned in the Qur’an as “Kitabun merqum [book written]” (Al-Mutaffifîn                 /9, 20). “Raqim” is “written, numbered.” With it, “plate; epigraph, inscription” are meant. Some said that Raqim is a mountain with a cave on it; some said that it is the name of the province where the Ashab Al-Kahf lived; while some others viewed it as the lead epigraph on which the names of the Ashab Al-Kahf’ are

(Lisan al-Arab, c: 7, s: 751inscribed.”

The Most suitable meaning of the word is the meaning of “Inscription; epigraph, writing, written plate.”
When “Al-Kahf” and “Raqim” words  are compounded with the word of “اصحابAshab,” the meanings of “ اصحاب الكهفAshab Al-Kahf [Grand Cave Companions] and “ اصحاب الرّقيم Ashab Al- Raqim [Companions of the Epigraph, Inscription]” come to the surface.
This means that in this passage, some events that will take place in the “Grand Cave” are narrated. There will be things going on between those working in the “Grand Cave” and the “Companions of the Inscription.” When the verses where events that will take place in the cave are examined, it  will be seen that it is not a big cave, “mountain hollow,” but a laboratory and soundproof studio.

It is necessary for us to remember some information notified earlier by our Rabb to his servants for we can understand the Ashab Al-Kahf and the Ashab Al- Raqim. It is because that information is the baseline and first step of what will be mentioned hereunder. We think it is obligatory to provide the information we mentioned in the analysis of the surah of Hud, not as a summary but as a whole because of its close relation with the issue:
 
6There is no creature on the Earth, small or large, whose sustenance is not from Allah. Allah knows where it lives permanently and where temporarily. All in an explicit Scripture. (Hud/6)

In this verse where the relation between Allah and the living beings is highlighted, it is stated that Allah provided every movable living thing on earth with its sustenance, that He knows where they are placed and present, and that, thus, He has control on all of them at all times.
Mentioned in the verse, the word “ دابّةdabbah” means all kinds of moving living entities including the small ones such as viruses and bacteria. From the expression of the verse, it is understood that Exalted Allah  is the guarantor for the sustenance of all the living things regardless of whether they are small or big, at sea or on earth.
In our analysis of An-Naml /82, where the word of “Dabbah” was first mentioned, we scrutinized it and  we stated what kind of wrong beliefs appeared when giving wrong meanings to the word, in details. Hence, we would be satisfied here by recommending that our remarks about the real meaning of the word of “dabbah” in the Qur’an, as well as about the nature of the pile of hearsays around that word  are read  again.

THE WORDS OF “مستقرّMUSTEKARR” AND “ مستوMUSTAWDA”

In the verse, the word of “el-müstekarr” means “a settlement,” and “al-mustawda’” means a “temporary place.” The fact that Allah knows the “settled” and “temporary” places of the living beings  means the fact that the places where both the living beings are entrusted and then  settled are known by Allah. Regardless of the extent of the alteration of these places, this would not constitute a change of circumstance  [or “difficulty”] in terms of Allah’s knowing. For example:
- Anyone can move to another city or country other than the one he/she lives in due to certain reasons; but wherever he/she may go, Allah knows where he/she exactly is.
- The place where a man will die may be different from the place where he sleeps every night; however, Allah knows the both.
- A sperm cell is created within the body of the father then it replaced into the ovary of the mother. Allah knows exactly where that cell is at any given moment.
- A bacteria is formed at a place and then penetrated to bodies of other creatures and becomes active there. Allah knows where that bacterium is and what its activities are.

Our Rabb orders as follows:

59Keys to the unseen, the unheard, the past and the future is only with Him. No one but Him knows about them. He also knows what is on the Land and in the Seas. Without His consent not even a leaf would fall. No grain and nothing, dry or wet, which lie within the darkness of the land is not mentioned within the Scripture.  (An’am/59)

The Ayah (verses) in question supports another meaning in addition to those we mentioned above. It is that “Allah knows where a man will temporarily dwell with his information and without vanishing until the Day of Resurrection.” In order to explain this meaning in more details, following verses must be remembered:

  1. Verse:
13On that day, that man will be informed about what he sent before and what he left behind. (Qiyamat/13)

The word “اليوم   Yevm” was used in the Qur’an not only as a “day” but also as a “phase, session, and stage.” These terms refers in the Qur’an sometimes to a “moment” sometime “many years.” For example, in Rahman/29, “yevm” means a “moment” while it means “many years” in Hud/7 and Fussilat /9, 10.

In our opinion, “that day,” is the day on which the above events took place and the nonbelievers look for places to flee by saying, “Where to flee!” eyes opened wide, the lunar eclipse took place, and the Sun and the Moon merged.

At that moment, “the final moment,” the biologic “chips” [nerve cells acting as a memory] placed within a person during the creation act their duties and present the recorded information to the vision of the person. Now the person is with his/her conscience and started to feel the wrath of what he/she had done in his/her conscience. Hence, the period in which a person will be both a witness and informant against himself/herself started with that moment of death. Of course, this process will continue in the Akhirat as well.
Our opinion that the memory cells will take office and notify what a person has done without any missing point has been supported by scientific researches as well. Dr. Pınar Uysal Onganer says in one of her articlesSalk Institute Biology Department’s neuro-biologists in California published their findings in “Neuron” magazine regarding the issue. They proved in their experimental studies that even though we believe that we did not take the umbrella because we forgot to take it, our brain was able to remember it as a matter of fact. … Dr. Thomas D. Albright et al studied the ‘nerve cells signals in the Inferior Temporal Cortex [ITC] to understand what happens in the brains of monkeys. ITC is the area responsible for the ‘visual identification’ and remembering of the brain. It was demonstrated that electrical stimulation of this region caused visual hallucinations experienced in the past. In addition, it is thought that ITC has a role in the storage of the visual memory and recall of it when necessary.”

61And Allah dominates over His servants and sends angels upon you. And when the death comes upon any of you, Our messengers take his life nothing more nothing less; they remind him what he did in the past and what he failed to do although he was obliged to. 62Then they shall be returned to their real God; Allah. Be careful, judgment belongs only to Him and He is the Fastest of accountants”.  (An’am/61, 62)

The word in the above verse that we translated as “Protectors” is stated in the original text as “Hafaza.” The root meaning of this word is “protection.” It is specifically attention calling that “Hafaza,” which means “Protectors,” and “Hafiza,” which means “memory,” are derived from the same root. As it is seen, the verse proves the presence of the cells [memories] that act as a memory in the build of a person because the “muhafazas [protectors]” Allah notified to His servants to be sent to them, when He  take their lives; the ones He informed that He presented and adjourned to a person perfectly, are the “memories” that, in a sense, gives the Z reports to people about their lives.

2,3But they wonder when a Warner emerged from among them; and the infidels; those who consciously deny the Divinity of Allah and the fact that He is Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] say: “This is an amazing thing!”.
4Indeed, We know what the earth takes away from them. By Us is a book that records and maintains well.  (Qaf/2-4)

This verse is the response of the deniers, “In the time when we die and become into soil? This is a distant return.” The fact that the deniers think that resurrection is something that is far from what is accustomed to [what is impossible] stems from the fact that they do not know the reality of creation and all parts of the creation in details [their lack of knowledge]. If all the secrets of life were discovered, resurrection after death would not seem distant from their minds. However, Exalted Allah knows these secrets and creates accordingly:

79,80Say: “The One who created them in the first place will resurrect them. And He knows how to create. He is the One who produces fire/oxygen from a green tree. Now, you burn [breathe] that oxygen.   (Ya Sin/79, 80)

The issues like what happens to those who turn into soil decaying after death, what constitutes the entities, the nature of the ties between the pieces constituting the entities, what disappears and what disappears not from such pieces,  what remains present by changing their forms [protect their existence] are the secrets that only our Rabb can know. Our Rabb knows these issues regarding the entities perfectly and maintains all the secrets regarding life in His own science. As it is specified in the verse that all the information regarding creation are maintained, the fact that people die and mix into the soil after decaying does not mean they vanish. Restart of life from this soil [matter] took place once previously and continues to take place constantly.

Considering the three verses above, the last meaning we gave above regarding the words of “al-mustaqqar” and “al-mustawda” can be explained as follows:

In the build of a person, memory cells that record every event about him/her are available. Even the possibility for all the cells to have a memory property is not so distant. Such memory cells carry out their functions at the moment of death and ensure the realization of demise. From the expression in the verse, our subject

(Lisan al Arab, c.4 , p. 220-222)

(From the Science and Technique supplement of Cumhuriyet newspaper dated 11 February 2006)

matter, which is, “He [Allah] knows its settled and temporary location,” it is understood that such cells do not mix into earth and disappear as a result of death and that Allah knows the location of these guardians [memory cells] that carry the records of the entire lives of humans.
This fact brings a new explanation to some events on which attempts are made to describe them by means of reincarnation. As it is known, some people who assert that they had experienced another life before they came to life and give some significant details regarding that life. Such cases that are attempted to be rendered the basis for the belief of Tenasuh [Immigration of the Soul] cannot be commented as a proof that a person lived in different bodies in the course of time because a person who died can neither come back to life nor transit into a new life. There is no doubt about that. However, if, those people who are not liars, charlatans, and not with a pathological personality, are sorted out from among those who claim that they lived other lives in the past, how would their condition be explained?
In the verse, our subject matter, it is stated that our Rabb is the tracker of everything and no phenomenon, event, and object is out of His science and control. Within the framework of the meaning, which we envisage, of this verse, the event can be explained as follows:
“It is possible that the memory cells belonging to a person who lived centuries ago enter the body of any person by way of digestion or breathing and stay there for safekeeping, and then the person taking such records in the memory cells remembers them as if it was his/her own past and tells them to others.”

After all these long explanations, we can say by the consent of Allah that “Ashab Al- Raqim” are the persons who bear the memory cells [inscriptions] of the past people, which have never been and will never be lost. Ashab Al-Kahf are the brave ones who decipher the cells belonging to others carried by such people in a calm ambiance, a laboratory or a studio, by way of hypnosis, and who scientifically  prove that they have not and will not be lost and our Rabb maintains everything without being completely eliminated.

Now, in the light of these data, we can analyze the other paragraphs of the passage:

The 10th and 12th verse are the summary of the narration regarding the Al-Kahf and Ashab Al- Raqim. Ahab-ı Al-Kahf head for their workplace to conduct their research and continue their works here. These are believer persons. They are imploring Allah to reach their objectives. Allah sends them Ashab Al- Raqim. They, as understood from the expression of “Thereafter, We sealed their ears in that cave for many years.” in the 11th verse, that they continued their works for many years in calm, isolated ambiance. Then they succeeded. They learned the period from which Ashab Al- Raqim carried memory cells. Finally, this event is one of the substantial proofs of resurrection as stated in the 21st verse.

Al-Kahf 13, 16, 14, 15:

13-16We will narrate to you the news from the Companions of Al-Kahf and the Companions Al-Raqim in truth. Surely, they were a few young men who believed in their Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]. And We guided them more: “Now that you have abandoned them and that which they worship besides Allah, then seek refuge in that Great Cave so your Rabb [Lord, the Cherisher, the Nurturer, the Sustainer] may bestow upon you His mercy and facilitate your affairs and prepare for you that which will avail you”.
14,15And when they stood up and said: “Our Rabb [Lord, the Cherisher, the Nurturer, the Sustainer] is Rabb of the Heavens and the Earth. We never will invoke His subordinates as gods otherwise we would speak nonsense. They, those who adopt gods from among the subordinates of Allah are our people. Why could they not bring manifest evidence about their gods? Who else can be more wrong; acting against their own good than those who lie against Allah?”, We made their hearts firmer.

In this group of verses, start of the Ashab Al-Kahf to work has been narrated. As understood from the verse, a group of believing young people stands [starts work] saying “O our Rabb! Bestow upon us your mercy and guide us in our affair in the right way” and our Rabb provided them with the opportunity by saying “Now that you have abandoned them and that which they worship besides Allah, then seek refuge in that Great Cave so your Rabb may bestow upon you His mercy and facilitate your affairs and prepare for you that which will avail you.”
16th verse is a part of the 13th verse in terms of both technical and semantic grounds. Hence, we gave the 13th and 16th verses together.

Al-Kahf/ 17-20:

17And you will see the sun inclining right side of their cave when rising and passing away from them to the left them when setting. They lay on a wide open space there. This is among the evidence/signs of Allah. Whomever Allah guides, he finds the righteous path he is guided. And whomever Allah leads astray, you can never find the One Who would guide for him.
18And if you had seen the Companions of Al-Raqim, you would have thought that they were awake. Yet they were asleep. And We turned them to the right and the left. And their dog extended their front paws to the entrance. If you knew about them well, you would have fled from them in fear and awe.
19,20And We sent the Companions of Inscription to investigate among themselves.  A Speaker from among them said: “How long have you been here?”. Others said: “We have been here for a day or a fraction of a day”. Others from among the Companions of the Inscription said: “Your Rabb [Lord, the Cherisher, the Nurturer, the Sustainer] knows better how long you have been here. Now send away someone from among you with this silver coin of yours to buy and bring you whatever food is cleaner at the bazaar. And make him treat politely so no one would be aware of your very existence. Surely, people of the city would stone you to death if they prevail over you or convert you into their religion/lifestyle. In that case, you cannot reach the salvation eternally”.

In these verses, works of the Ashab Al-Kahf take place. Ashab Al-Kahf are, through the hypnosis method they have applied, deciphering the records, belonging to the person who lived in the past, in the  inscriptions [memory cells] carried by the Ashab Al-Raqim in safekeeping. This way, the Qur’an’s miracle and the fact that Allah’s promise is the truth and there is no doubt about the Qiyamat are scientifically demonstrated.
In the verse, the expression of “And you will see the sun inclining right side of their cave when rising and passing away from them to the left of them when setting” states the position of these things happening from the angle of the Qur’an.
The sun mentioned here is not the Sun, which is a star, but the Qur’an as a metaphor. We have explained earlier in our note on the surah of “Ash-Shams” that the word of “Ash-Shams [Sun]” meant the Qur’an as a metaphor. Yes, if what goes on here is crosscheck through the Qur’an; that is to say, if what happens are scrutinized under the magnifying glass of the Qur’an, it will be seen that the direction on the right hand side was taken [a benevolent deed was  done through an exact precision]. If not viewed through the angle of the Qur’an, then, this time, the left hand direction would be taken [it will remain as an unfortunate, meaningless event and the studies  will be wasted.] We have explained that the word “Right” means “fortunate” and “Left” means “unfortunate,” earlier under the title of “Ashab Al-Maymanah and Ashab Al-Mesh’amah.”

Our Rabb informed in the Qur’an once again that the miracles of the Qur’an would appear from the afaq and the anfust (from four directions and from inside):

53Until it is disclosed it is the Truth, We will keep showing them Our evidence/signs in other worlds and in their inner selves. Is it not sufficient that your Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] is witness over all things? (Fussilat /53)

Details regarding this issue were given previously in the analysis of the surah of Fussilat.

In the 18th verse, the method of deciphering the memory codes carried by the Ashab Al- Raqim is specified. As understood, the method of code deciphering in question will be conducted by way of hypnosis. The fact that they will be deemed awake by those who see them, despite being put to sleep, marks a hypnotic situation. Their movement to the right and the left although they are sleeping demonstrates this.
The expression in the 19th verse of “And, we sent them [the Companions of the Inscription] for them to question among themselves,” states the assistance provided by our  Rabb to the Ashab Al-Kahf; the fact that He made them find the persons on which they will be working and studying.
The verb “ بعثbease” in the original of the 12th  and 19th verses has been translated generally as “resurrected.” We have translated the same verb in both verses as “sending.” Hence we gave that which in the 12th verse the meaning of “we have sent,”  and of “we have sent” and “please send” to those in the 19th verse. The reason for this is that the Arabic grammar rules require doing so, as follows:

 بعثBEASE

This word means in the dictionary “sending alone or along with a person.” When the Qur’an is viewed, it is seen that this word is used to mean “sending” rather than “resurrection.” In fact, the meaning of “resurrection” of the word results from its connotation of “sending from the grave.” In addition, there are many verses in the Qur’an, where sending a messenger is expressed with the verb of “ بعثbease.” We will give examples from a few verses on the meaning of sending a “person” and a “group:”

(Al-Maidah /12,     An-Nisa /35,  Al-An’am /65,    Al-Isra/4, 5,   at-Tawba /46)
In the 19th  and 20th verses, it is stated that two groups from those people whose memory cells they carried were deciphered and who lived in the same age were determined and that they spoke to each other by asking questions to each other when hypnotized.
These two groups of the Companions of the Inscription carry the records of the period where the criminals were killed by stoning. Two groups are behaving as if they lived in that era, because of the memory cells belonging to the past period, they carried; that is to say, they are thinking that the conditions of that period are ongoing.

Al-Kahf/21:

(Tebyin al Qur’an; v. 1,  p. 449, 450; Taj al- Arus; v.3, p. 170, 171. “ba’s” mad.)

21Then We made them find them to let them know that the promise of Allah is the truth and there is no doubt about the Day of Qiyamat [Resurrection]. When they were disputing among themselves about their affairs. They said: “Build a simple structure over them. Their Rabb [Lord, the Cherisher, the Nurturer, the Sustainer] knows better about them”. And those who prevailed over their affairs said: “We will certainly build over them masjids [places of persuasion/schools that would prove the existence of Akhirat (Afterlife)]”.

In this verse, our Rabb explains why He assigned the Ashab Al-Kahf and had them conduct researches. It is understood that our Rabb would bring the knowledge recorded in the entrusted cells in the Companions of the Inscription to the surface in order for  the people to understand Allah’s promise regarding ba’s, hashr, and nashr, and would ensure that everyone hears and knows them.

The brave ones who conduct such a study discuss about what they could do after this works among themselves. Some consider to continue it without expanding it a lot, while some others– whose opinion would eventually take place – to build a masjid  [a place of submission, being convinced; that is to say, a school that would make everyone believe in resurrection after death and ensure that everyone  sees this with their own eyes, by means of sharing this issue with everyone and conducting it in a continuous manner] on them.

Dear Murat

It is not a question according to the Qur’an that a deceasing person comes back to life in another body (human-animal) in order to maturate (Al-Mu’minûn/ 99, 100).

Al-Mu’minûn/99, 100:

99,100And when death comes to one of them, he says: “O my Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]! Send me back so I may do good deeds in that which I have left behind”. Certainly not as he thinks! This surely is his words. There will be an obstacle behind them until the day when they shall be resurrected.

Fatir/ 36-38:

36And those infidels; those who consciously deny the Divinity of Allah and the fact that He is Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]; the blazing fire of Jahannah [Hell] will surely be for them. No decree can be reached for them so they die. Nor will the fire of Jahannah [Hell] be eased upon them. Thus We punish those infidels; those who consciously deny the Divinity of Allah and the fact that He is Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]. 37And they shall cry out: “O our Rabb [Lord, the Cherisher, the Nurturer, the Sustainer]! Let us free so we can do better deeds than what we have done”. – Did We not give you enough respite to think about the truth And a Warner was sent to you as well. Then taste it! Now no help will be for those who have done wrong by associating others with Allah; who have done against their own good. –
38Surely, Allah is the One Who knows the unseen, unheard and unfelt of the Heavens and the Earth. No doubt that He knows the best what is in the chests.

An’am/ 27, 28:

27And when they are upon the fire you will see how they shall say: “O woe to us! If we were returned to the world so we would not have denied the Ayat of our Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] and become believers!”.
28Quite contrary, disclosed is what they have been hiding. Had they been returned, they would have been turned to that which was forbidden for them. Yes, they are truly liars.

If we can learn the source, witnesses, documents, and knowledge of such beliefs of Hindus well, we can analyze that belief and demonstrate its incongruities with the Qur’an.
My knowledge in this regard is encyclopedia based and I have no more knowledge … But it became my obligation to be knowledgeable and to be interested in the subject from now on…

Written by Hakkı YILMAZ
Translated by Digital Translation (İstanbul)
Controlled by Murat  Özcan (Chicago) and Ayşe Ay Yiğit (İzmir)

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