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What is reincarnation, and how does it differ from the concept of resurrection? Reincarnation is a controversial idea that is regarded as a fundamental principle in several religions, including Hinduism and Buddhism. In Islam, reincarnation has captured the attention of thinkers and philosophers, who have often sought to refute this theory. In this text, we will explore various viewpoints on reincarnation and clarify how it differs from resurrection. Definition of Reincarnation Reincarnation is lexically defined as: disappearing from something and being replaced by something else. [1] Allama Hili defines reincarnation terminologically as follows: Reincarnation is the soul, which is the origin of someone's personality and existence, goes to another body and forms the basis of his existence. [2] Or, in other words, the soul leaving the body and returning and belonging to another body. [3] Considering the definition of reincarnation as "the soul leaving the body and returning and belonging to another body," some philosophers have imagined different types of reincarnation based on different considerations: Mulla Sadra says in this regard: Reincarnation can be imagined in three ways. The first type is the transfer of a soul in this world from one body to another different and separate body in such a way that an animal dies and its soul is transferred to the body of another animal or to a non-animal body, whether the transfer is from a lower being to a superior being or vice versa, which is impossible. The second type is the transfer of the soul from this worldly body to the hereafter body that is suitable for the attributes and morals that it has acquired in the world, and such a soul appears in the hereafter in the form of an animal whose attributes have prevailed in that soul; this is something that has been proven and confirmed among the great masters of revelation and vision, and has also been narrated from the masters of Sharia and religions and nations, and therefore it has been said that there is no religion in which reincarnation does not have a high position. The third type of reincarnation is that the inner self of a person is transformed. His appearance also changes from the previous human form to his inner form, to which he has been transformed, and this is due to the tyranny and dominance of his psychic power to the extent that it changes and transforms his temperament and shape from a human temperament and shape to an animal temperament and shape appropriate to his inner attribute. This type of reincarnation and transformation is also permissible and possible; rather, it occurred in a group of infidels, immoral, and wicked people in whom the savagery of the soul prevailed and the power of their intellect and insight was weak and deficient. [4] Hassan-zadeh Amuli also has a division similar to Mulla Sadra's statement and calls the first part earthly (mulki) transmigration and the other two parts spiritual (malakuti) transmigration, considering earthly transmigration impossible and forbidden, but considering the other two possible and true. [5] Initially, let's look at reincarnation in other religions to know which type of reincarnation is the subject of dispute and discussion. Hindus explain reincarnation by stating that at the moment of death, there are three descriptions for a person: Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom. [6] In the Buddhist scriptures, it is also written: "Samsara (meaning wandering), which refers to the ocean of life and death, i.e., endless rebirths, Samsara is the chain of births and deaths and continues until the traveler is freed from it, and this freedom is not achieved except through the recognition of the true religion that leads to Nirvana".[7] Therefore, we understand that "Reincarnation is the religion of those who believe that the soul, after separating from the body, goes to the body of another animal or human being to complete itself and become worthy of living among the higher spirits in the sacred world." [8] Or, in other words, the transfer of the soul from one body to another in this world without stopping is called reincarnation, and someone who believes in reincarnation denies the hereafter and resurrection and believes in heaven and hell within these human bodies. [9] Therefore, in Islam, no one has held this belief except the Transmigration (Tanasokhieh) sect. They did not take this belief from the Quran. [10] The difference between reincarnation and resurrection Based on the aforementioned information, it becomes clear that in reincarnation, one soul will belong to two or more bodies, and these transfers all take place in this material world; but in resurrection, the soul belongs to its own body and physical form, of course, in another world, in such a way that a kind of return of the soul to the body takes place in a different world, and if they are believers, they will enter paradise, and if they are infidels, they will enter hell and be tormented by fire. And this matter is one of the necessities of Islam. [11] In the Holy Quran, which is the main source of Islamic knowledge and culture, there are many verses that reject the belief in reincarnation; [12] for example: “Until, when death comes to one of them, he says, 'My Lord, send me back, that I may do good in that which I have left undone!' No! It is but a word that he utters; and behind them is a barrier until the Day of Resurrection.” [13] This verse explicitly denies returning to this life to make up for the past. Therefore, in the hadiths of the Infallible Imams (AS), this belief has been explicitly rejected. Imam Reza (AS), in response to a question that Ma'mun asked about reincarnation, said: "Whoever believes in reincarnation is a disbeliever in the great Allah; a denier of Paradise and Hell." [14] Conclusion: Based on the information presented, reincarnation means the transfer of the soul to another body in this world and is accepted as a religious principle in some religions such as Hinduism and Buddhism. Whereas the Resurrection means the return of the soul to its own body in the hereafter and reward and punishment in Heaven and Hell. In Islam, Resurrection is considered one of the principles of religion, therefore reincarnation is rejected. [1] . Lisan al-Arab, Ibn Manzur, vol. 3, p. 61. [2] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad, Allamah Hilli, vol. 1, p. 191. [3] . Maqaleh Tanasukh va Shubuhat Dini-ye Aan (Article: Reincarnation and its Religious Doubts), Mohammad Hassan, Qadrdan Qaramaleki, Faslnameh Elmi-Pazhuheshi Andisheh Novin Dini (Journal of New Religious Thought), p. 60 / Maqaleh Tanasukh (Article: Reincarnation), Fatemeh, Minaei, Majalleh Naghd va Nazar (Journal of Critique and Opinion), Sal 1385 (2006/2007), Shomareh 43&44, p. 1. [4] . Tarjomeh al-Shawahid al-Rububiyya (Translation of The Divine Witnesses), Mulla Sadra, vol. 1, p. 341. [5] . Uyun Masael al-Nafs, Sheikh Hassan, Hasanzadeh Amoli, vol. 1, p. 677. [6] . Bhagavad Gita: Chapter 14, In Verse 14.14-15. [7] . The Book of Dhamma Pada or Discourses of the Buddha from the Books of the Buddhists, translated to persian under the name of the Way of Ritual, Book V, p. 170. To further study, research the concept of Samsara in Buddhism. [8] . Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [9] . Muhadarat fi al-Ilahiyyat, Subhani, Sheikh Jafar, p. 417. [10] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, p. 55 / Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [11] . Haqq al-Yaqin, Allamah Majlisi, vol. 2, p. 369. [12] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, pp. 55-57. [13] . Al-Muminun: 99-100. «حَتَّی اذا جآءَ احَدَهُمُ الْمَوْتُ قالَ رَبِّ ارْجِعُونِ*لَعَلّی اعْمَلُ صالِحاً فیما تَرَکْتُ کَلَّا انَّها کَلِمَهٌ هُوَ قائِلُها» [14] . Uyun Akhbar al-Reza (a.s.), Sheikh Saduq, vol. 1, p. 218