The concept of Raj‘at in Islam holds profound significance within Islamic theology, particularly in Shia beliefs. It refers to the eschatological idea that certain individuals will return to the world after their deaths to restore justice and righteousness. This belief not only shapes the spiritual landscape of Shia Islam but also influences the broader Islamic discourse surrounding resurrection and the afterlife.
This research aims to examine the concept of Raj‘at in Islam—its historical development, scriptural evidence, theological foundation, and objectives.
Meaning of Raj‘at
Etymologically, the term “Raj‘at” is derived from the word “raj’a” which literally means ‘to return’[1]. Technically, “Raj‘at” is the term coined to represent the belief that at the time of the reappearance of Imam al-Mahdi (may Allah hasten his return), God will bring back to life a number of the deceased to the world with their worldly body.
In another word, the Imāmī (Twelver) Shiah, -based on the reported traditions of the Ahl al-Bayt (`a.s)- believed that, after the advent of Imam al-Mahdi (`a.s), Almighty Allah will raise some people from the dead in the very forms that they had had before their death to honor a group of them and dishonor others, and to give ascendancy to the right group over the wrong and restore the rights of the oppressed ones from the oppressors[2].
Historical and Doctrinal Development of Raj‘at
The concept of Raj‘at in Islam has a deep and well-documented presence in the intellectual and theological history of Shiah Islam, particularly within the Imāmī (Twelver) school. The consensus of the Twelve-Imam Shi’ites proves this belief, for there is none amongst them who opposes it[3].
The doctrinal development of Raj‘at is closely tied to early Shia responses to political oppression, theological debates about divine justice, and the need to affirm the eschatological role of the Imams. Over time, this belief evolved into a formalized and essential tenet of faith in Shiʿism, with its own set of interpretations, conditions, and scriptural justifications.
Early Shiah narrations recorded in works such as Kitāb al-Kāfī by al-Kulaynī and later in Biḥār al-Anwār by al-ʿAllāmah al-Majlisī explicitly refer to the return of the Imams and their followers, and the resurrection of their enemies, before the Day of Judgment. These reports form the earliest layers of doctrinal development for Raj‘at, giving it both a historical and theological grounding.
In the fourth and fifth centuries AH, Shiah theologians such as Shaykh al-Mufīd (d. 413 AH) and Sharīf al-Murtaḍā (d. 436 AH) began systematizing Shiah beliefs. They included Raj‘at as a component of their eschatological framework, linking it with broader doctrines such as divine justice (ʿadl), Imamate, and resurrection. By this period, Raj‘at was no longer a vague eschatological hope but a formal belief rooted in both Qur’anic exegesis and authentic traditions of the Ahl al-Bayt.
Today, the doctrine of Raj‘at remains a distinguishing feature of Twelver Shia theology. It is taught in seminaries, referenced in religious sermons, and included in many Shia creedal texts (ʿAqā’id) as a sign of faith in God’s ultimate justice and power.
Scriptural Foundations of Raj‘ah
The concept of Raj‘at in Islam is rooted in various Qur’anic verses that Shia scholars have long interpreted as supporting this distinctive eschatological belief. Although the Qur’an does not explicitly use the term “Raj‘at” in this theological sense, numerous verses allude to events or returns that precede the final resurrection, thus laying the groundwork for the doctrine of Raj‘at.
1: Return of Select Groups Before the Resurrection
One of the most often cited verses in support of Raj‘at in Islam is: “On that day, We shall resurrect from every nation a group of those who denied Our signs, and they will be held in check[4].”
This verse refers to the return of a group of deniers, rather than the entire population of every nation. While explaining the verse, Qara’atī says: “Given that on the Day of Resurrection all people will be gathered—“We will gather them, and not leave out a single one of them” [Qur’an 18:47]—and the verse under discussion (Qur’an 27:83) says that only a group from every nation will be gathered, it becomes clear that this verse does not pertain to the Day of Resurrection, but rather to Rajʿah (the return), when a group will be brought back to life before the Resurrection[5].”
2: The Return of Jesus (ʿĪsā) as a Precedent
The Qur’an also says: “[Say,] ‘Indeed he is a portent of the Hour; so do not doubt it and follow me. This is a straight path[6].”
While the verse is often associated with the second coming of Jesus, this event is therefore considered as one manifestation of Raj‘at in Islam. Since the return of Jesus occurs before the Day of Judgment, it provides a precedent for other returns, reinforcing the possibility of Raj‘at as a divinely sanctioned process. Makārim Shīrāzī, in the interpretation of the verse, says: “The verse refers to another characteristic of Prophet ʿĪsā (Jesus), … according to numerous Islamic narrations, his descent from the heavens will occur in the end times and will be a sign of the nearness of the Day of Resurrection[7].”
3: The Qur’anic Theme of Life After Death
Several other Qur’anic verses indirectly support Raj‘at through the emphasis on God’s power to bring the dead back to life, even in this world. For example: “Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them?[8]“
This verse demonstrates that returning to life after death is not restricted to the afterlife but can occur in this worldly domain through divine will. At the concluding part of his interpretation of the verse, Qara’atī says: “The Shia believe in Rajʿah—the return and revival of a group of individuals before the Day of Resurrection—and, in addition to hundreds of hadiths, they infer the possibility of its occurrence from verses such as this one[9].”
Theological Interpretations of Raj‘at
The belief in Raj‘at[10] holds a unique and profound position in Shia theology, forming an essential component of its eschatological worldview. This doctrine, while not universally accepted across all Islamic schools of thought, has been systematized within Imāmī Shiah thought as part of a divinely ordained sequence of events that affirm both divine justice and ultimate truth. The theological interpretations of Raj‘at in Islam are deeply tied to the broader principles of Imamah, divine justice (ʿadl), and the Resurrection (maʿād).
A central theological reason for the doctrine of Raj‘at in Islam is its function in fulfilling perfect divine justice. In this worldview, many injustices perpetrated in history—especially against the Prophets, the Imams, and their sincere followers—are not adequately redressed in this life or even visible to the human eye. Raj‘at in Islam allows for the visible triumph of truth and the humiliation or punishment of those who arrogantly opposed it.
Objectives and Purposes of Raj‘at in Islam
The doctrine of Raj‘at in Islam is not merely a theological abstraction or symbolic concept—it serves definite divine objectives and fulfills specific eschatological purposes:
1: Manifestation of Divine Justice
One of the primary purposes of Raj‘at in Islam is the public and visible manifestation of divine justice on earth. Many of history’s greatest injustices—such as the killing of prophets, the oppression of the Imams, and the persecution of righteous believers—often went unpunished during worldly life. The doctrine of Raj‘at in Islam ensures that oppressors and tyrants will return to face divine retribution, and that the righteous and oppressed will be vindicated in front of humanity.
2: Completion of the Mission of the Imams
Another objective of Raj‘at in Islam is the completion of the divine mission entrusted to the Imams of Ahl al-Bayt (peace be upon them). Throughout history, the Imams were often prevented by martyrdom, political suppression, or societal ignorance from fully actualizing the divine vision of governance and spiritual leadership. Raj‘at in Islam offers the opportunity for certain Imams, especially Imam al-Ḥusayn (ʿa.s), to return and fulfill their leadership roles in a just society, often under the government of Imam al-Mahdī (ʿafs).
3: Re-Education and Moral Clarification for Humanity
Raj‘at in Islam also serves a powerful pedagogical function—it becomes a cosmic classroom through which truth is clarified, hypocrisy is exposed, and moral lessons are solidified for all of humanity. When figures from both sides of history—the righteous and the wicked—return and their roles become evident, society will be morally reoriented. People will see the truth of the Ahl al-Bayt, recognize the errors of falsehood, and be given the chance to take a final stance based on clear evidence.
4: A Stage of Preparation before the Final Resurrection
Raj‘at in Islam is often described in Shia texts as a preliminary eschatological stage, one that prepares humanity for the Final Resurrection. It is during this stage that major historical truths will be made evident, divine leadership will reach its ideal form, and the world will experience a temporary yet transformative phase of divine order.
5: Vindication of the Ahl al-Bayt and Their Followers
A final and very significant purpose of Raj‘at in Islam is the vindication of the Ahl al-Bayt (ʿa.s) and their sincere followers. History, especially after the Prophet’s death, witnessed the marginalization, imprisonment, and murder of the Prophet’s family and their Shia. Through Raj‘at, these individuals will return to be honored, and their enemies will be disgraced.
Conclusion
In conclusion, Raj‘at in Islam is a vital concept that profoundly influences Islamic theology, particularly within Shia beliefs. It embodies hope and justice through the anticipated return of key figures, such as the Imams, who are seen as agents of divine intervention against oppression. Unlike the general resurrection on the Day of Judgment, Raj‘at in Islam is a distinct and temporary return that serves clear theological and eschatological purposes. Through its foundations in the Qur’ān, ḥadīth literature, and scholarly elaboration, Raj‘at in Islam continues to be a significant doctrine—reinforcing faith in divine justice and the eventual triumph of righteousness in this world and the next.
Notes
[1] . Baalbaki, Rohi (2010). Al-Mawrid: A Modern Arabic-English Dictionary, p. 578.
[2] . Muzaffar Shaykh Muhammad Riḍa (1370 AH). The Faith of the Imamiyyah Shi’ah, p. 77.
[3] . Sayyid Husain Husaini, 180 Questions – Enquiries About Islam, vol. 2, p. 33
[4] . Qur’an 27:83.
[5] . Qara’ati, Mohsen (2009). Tafsir-e Nūr, vol. 6, p. 460.
[6] . Qur’an 43:61.
[7] . Makārim Shīrāzī, Nāsir (1992). Tafsir-e Nemuneh, vol. 21, p. 100.
[8] . Qur’an 2:243.
[9] . Qara’ati, Mohsen (2009). Tafsir-e Nūr, vol. 1, p. 377.
[10] . In any case, the doctrine of the Return is not among the fundaments of the religion that must be investigated and believed; rather, we have believed in it corresponding to the authentic traditions reported from the Holy Imams of the Ahl al-Bayt (`a) whom we believe to be inerrant. (Muzaffar Shaykh Muhammad Riḍa (1370 AH). The Faith of the Imamiyyah Shi’ah, p. 81).
References
Holy Qur’an (Translator: Qara’i, Ali Quli. The Qur’an (With a Phrase-by-Phrase English Translation). 2nd ed. London: Islamic College for Advanced Studies (ICAS) Press, 2005.
Baalbaki, Rohi (2010). Al-Mawrid: A Modern Arabic-English Dictionary (19th edition). Beirut: Dar e-Ilm Lilmalayin.
Kulaynī, Muḥammad ibn Ya’qūb (1986). Al-Kāfī (4th edition). Tehran: Dar al-Kutub al-Islamiyyah.
Majlisī, Muḥammad Bāqir (1410 AH). Al-Biḥār al-Anwār. Beirut: Muʾassisa al-Tabʿ wa al-Nashr.
Makārim Shīrāzī, Nāsir (1992). Tafsir-e Nemuneh (10th edition). Tehran: Dar al-Kutub al-Islamiyyah.
Muzaffar, Muhammad Ridha (1370 AH). The Faith of the Imamiyyah Shi’ah. Translator: Badr Shahin. Qom: The Ahl al-Bayt (`a) World Assembly.
Qara’ati, Mohsen (2009). Tafsir-e Nūr (1st edition). Tehran: Cultural Center for Teachings of the Qur’an.
Sayyid Husain Husaini. 180 Questions – Enquiries About Islam. Translator: Shahnawaz Mahdavi. United Kingdom: The World Federation of KSIMC – Khoja Shia Ithna-Asheri Muslim Communities.
