In analyzing the motives of raj‘ah, we encounter two sublime aims the first of which is to show the real beauty and splendor of Islam and the ignominy of kufr [disbelief], and the second is to reward the faithful and beneficent human beings and chastise the unbelievers and oppressors.
2. The main difference between raj‘ah and tanāsukh [transmigration]
It is necessary to point out that in the view of the Shī‘ah the issue of raj‘ah never entails believing in transmigration [tanāsukh], for the theory of transmigration is grounded on the denial of Resurrection and regards the world in perpetual cycle and every cycle is a repetition of the previous one.
According to this theory, the soul of every man returns after death to the world and unite another body. Thus, if the soul was good in the previous time (life), it will unite a body with which it will enjoy a good life, but if it was among the bad ones, it will unite a body with which it will face a difficult life. And this return represents its resurrection! Conversely, because those who believe in raj‘ah abide by the Islamic law, they believe in the Day of Resurrection and think that it is impossible for the soul which has separated from the body to unite another body.[1] Rather, they believe that a group of human beings shall return to this world before the Resurrection and after the wisdoms and profit of return are accomplished, they shall die again and be mustered with the rest of human beings on the Day of Resurrection. And after the separation of soul from the body, the soul will never transfer to another body
[1] Refuting the belief in transmigration [tanāsukh], Ṣadr al-Muta’allihīn (Mullā Ṣadrā) thus says in his book, Asfār al-Arba‘ah, vol. 9, “bāb” 8, chap. 1, p. 3:
بالفعل، والآخر بالقوة أحدهما كون يلزم ذلك غير او جنينًا كونه عند آخر ببدن منسلخة نفس تعلّقت فلو
التركيب و إتحادي، طبيعي بينهما التركيب لانّ ممتنع ذلك و .بالقوّة بافعل هو بما الشئ كون و
.بالقوّة والآخر بالفعل أحدهما أمرين بين يستحيل الطبيعي
