Abdullah Hashem Aba Al-Sadiq, Jan. 1, 2025 By AimanAbir18plus – Own work, CC BY 4.0, Wikipedia
The doctrine of reincarnation has become a significant point of theological contention, particularly in the teachings of Imam Ahmed Al-Hassan, who claims to be the reincarnation of Al-Hussein and a pivotal figure in the Seventh Covenant. In his interpretation of various biblical and Islamic sources, Al-Hassan uses passages such as the Transfiguration in Matthew 17 to support the idea that souls, including those of Moses, Elijah, and others, continue to travel through time, learning from Jesus and fulfilling divine roles. This claim of the transmigration of souls poses severe theological and exegetical problems, both from a biblical and Islamic standpoint. In this section, we will engage in a thorough examination of these issues, offering a clear rebuttal to the idea that John the Baptist, Elijah, or Moses represent instances of reincarnation.
1. The Transfiguration and the Appearance of Moses and Elijah
In Matthew 17:1-9, the Transfiguration takes place, where Jesus is transfigured before His disciples, and Moses and Elijah appear beside Him. The disciples, witnessing this remarkable event, are overwhelmed and wish to build shelters for the three figures—Jesus, Moses, and Elijah. During this event, a voice from the cloud declares, “This is my Son, whom I love; with him I am well pleased. Listen to him!” (Matthew 17:5). This moment is a powerful affirmation of Jesus’ divine sonship and His role as the fulfillment of both the Law (Moses) and the Prophets (Elijah).
Al-Hassan’s interpretation of this passage argues that Moses and Elijah’s souls were actively traveling with Jesus, participating in His ministry and learning from Him. He suggests that this implies a continual return of past figures to fulfill a divine purpose in each generation, thereby supporting his view of reincarnation. However, this interpretation is deeply flawed for several reasons:
a. The Role of Moses and Elijah in the Transfiguration
While the appearance of Moses and Elijah alongside Jesus is indeed supernatural, it does not suggest that they were reincarnated or returned in a cyclical manner. Instead, the Transfiguration is a moment where God reveals the fulfillment of the Law and the Prophets in the person of Jesus Christ. Moses represents the Law, and Elijah represents the Prophets—both of whom point toward Christ. Their appearance is not a reincarnation of their souls but a symbolic and prophetic affirmation of Jesus’ divine mission and identity. The Transfiguration highlights that Jesus is the fulfillment of the law and prophecy, not a cyclical reincarnation of past figures.
b. Theological Implications of the Transfiguration
The voice from the cloud declaring Jesus to be God’s beloved Son is not a vague endorsement of reincarnation but a direct statement of Jesus’ unique identity and mission. The Bible emphasizes the finality and uniqueness of Christ’s work. If reincarnation were true, it would undermine the unique, once-for-all sacrificial work of Christ. Instead, the Transfiguration serves to affirm that all the promises of God find their “Yes” in Christ (2 Corinthians 1:20), not in recurring cycles of soul transmigration.
2. Jesus’ Teaching on Elijah in Matthew 17:10-13
In Matthew 17:10-13, the disciples ask Jesus why the teachers of the law say that Elijah must come first. Jesus replies that Elijah has already come and fulfilled his role, referring to John the Baptist. Al-Hassan, however, uses this as further support for reincarnation, arguing that the “Elijah who is to come” is not the same Elijah who lived in the Old Testament but rather the soul of Elijah incarnated in John the Baptist. This interpretation is problematic for several reasons.
a. The Fulfillment of Prophecy
Jesus is not teaching that Elijah was reincarnated in John the Baptist’s body but rather that John the Baptist fulfilled the role of Elijah as the forerunner of the Messiah. This is consistent with the prophecy in Malachi 4:5-6, where Elijah is said to come before the “great and dreadful day of the Lord.” Jesus confirms that John the Baptist is the fulfillment of this prophecy, but he does not imply that Elijah’s soul was reincarnated in him.
The distinction between the role and the individual person is crucial. John is described as the “Elijah” who prepares the way for Jesus, but his mission was distinct and subordinate to the Messiah. There is no suggestion in the text that John the Baptist’s soul was a continuation of Elijah’s soul, nor does the passage imply any cyclical return of past figures.
b. Elijah’s Role as a Forerunner
The statement that “Elijah comes and will restore all things” (Matthew 17:11) refers to the eschatological role of Elijah as a forerunner of the Messiah’s return, as prophesied in Malachi 4:5. This is not a reference to reincarnation but to a future event in which Elijah will reappear in some capacity, preparing the way for the second coming of Christ. The coming of Elijah in the future should not be conflated with the claim of reincarnation in the present age.
3. The Misuse of Islamic Narratives to Support Reincarnation
In the narrative cited by Al-Hassan regarding Ishmael, Al-Hassan attempts to use Islamic esoteric traditions to support the idea that prophets and significant figures reincarnate into new bodies to fulfill their divine roles. According to Al-Hassan, the story of Ishmael’s death and the subsequent torment of his people is used to demonstrate that divine figures return in new forms to fulfill God’s will. However, this interpretation is highly speculative and draws heavily from non-Qur’anic sources and later Islamic traditions, such as those found in Hadith and esoteric interpretations of Scripture.
a. Qur’anic Silence on Reincarnation
The Qur’an does not teach reincarnation, and the concept is absent from the foundational texts of Islam. The Qur’an presents a clear picture of life, death, and judgment, with no indication that individuals are reborn into different bodies. Instead, the Qur’an emphasizes the uniqueness of each individual’s life and the finality of death. Surah 3:185 states, “Every soul shall taste death. And you will only be given your [full] compensation on the Day of Resurrection.”
b. The Role of Prophets in Islam
In Islamic theology, prophets are sent to guide humanity in different eras, but this does not imply that they are reincarnated in each generation. Each prophet, including Ibrahim (Abraham) and Ishmael, fulfilled a unique and divinely appointed mission. Reincarnation, with its cyclical view of life and soul transmigration, is incompatible with the Islamic view of prophecy, which sees each prophet as an individual, divinely appointed, and temporally distinct figure.
4. The Biblical and Islamic Teaching on Resurrection and Judgment
The Bible and the Qur’an both emphasize resurrection, not reincarnation, as the ultimate destiny of the soul. In the Bible, Hebrews 9:27 makes it clear that “it is appointed for man to die once, and after that comes judgment.” Reincarnation would undermine the biblical doctrine of judgment, where each individual is judged once, based on their faith in Christ.
Similarly, the Qur’an teaches that the dead will be resurrected for judgment, not reincarnated into new bodies to live again. Surah 75:36-40 describes the resurrection as the time when the soul is judged based on its deeds, with no suggestion of a cyclical return to earthly life.
5. Conclusion: The Error of Transmigration and Reincarnation
Al-Hassan’s doctrine of reincarnation, particularly as it is based on the appearance of Moses and Elijah during the Transfiguration and his interpretation of John the Baptist as the reincarnation of Elijah, is contrary to both biblical and Islamic teachings. The Bible does not support the notion of soul transmigration but rather upholds the teachings of resurrection, where each individual will stand before God for judgment after death. The Qur’an also upholds the finality of death and resurrection, rejecting the concept of reincarnation.
By distorting the biblical texts on the Transfiguration and misusing Islamic esoteric traditions, Al-Hassan creates a theological framework that is incompatible with the core tenets of both biblical Christianity and orthodox Islam. The hope of resurrection, not reincarnation, is the promise offered by both the Bible and the Qur’an, and it is in this hope that Christians and Muslims alike find their ultimate hope of eternal life.