Among the distinctive doctrines within Twelver Shiite Islam is the concept of Rajʿah (Arabic: الرجعة), often translated as "Return" or "Return to Life." This doctrine asserts that a group of the righteous and the wicked will be resurrected before the Day of Judgment, returning to earthly life temporarily, to witness the triumph of justice and the divine fulfillment of promises.
Unlike the general resurrection (al-Qiyāmah) accepted by all Muslims on the Day of Judgment, Rajʿah is unique to Shiite thought, especially within Imami (Twelver) Shiism. It is deeply rooted in Shiite theology, eschatology, and the concept of divine justice (al-‘adl).
Definition and Core Beliefs
The word Rajʿah literally means “return.” In Shiite doctrine, it refers specifically to the return of certain individuals—both righteous believers and evil enemies of God—to life in the end times, but before the Final Resurrection.
The purpose of Rajʿah includes:
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Vindicating the oppressed.
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Punishing the wicked.
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Allowing the Imams and their followers to witness the establishment of divine justice on earth.
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Preparing the world for the return of Imam al-Mahdi, the awaited 12th Imam in Twelver Shiism.
Importantly, Rajʿah is not a general resurrection of all humanity. It is selective and temporary, involving particular figures whose return serves divine justice and fulfills eschatological prophecy.
Scriptural and Theological Basis
Shiite scholars derive Rajʿah primarily from:
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Qur’anic Verses
While there is no explicit mention of Rajʿah using that term in the Qur’an, Shiite exegetes interpret several verses as implied references to the doctrine. Key examples include:-
Surah Al-Naml 27:83
"And [mention] the Day when We will gather from every nation a group of those who deny Our signs, and they will be [driven] in rows."
Shiite interpretation sees this as indicating a partial resurrection—a preliminary gathering, prior to the universal Resurrection. -
Surah Al-Baqarah 2:243–259
Several verses refer to God bringing the dead back to life—for example, a group of people fleeing death, or the resurrection of Ezra (Uzair). Shiite scholars cite these as precedents that support the possibility of God reviving selected people before Qiyāmah.
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Hadith Literature
Numerous hadiths in Shiite collections—attributed to the Imams—describe the return of past figures such as:-
Imam Husayn (a.s.), who will return to avenge his own martyrdom.
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The Prophet Muhammad (s.a.w.), or at least his spiritual presence.
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Other Imams and companions, as well as tyrants like Yazid and Umar ibn Sa'd, who will return to face divine punishment.
These narrations form the core scriptural basis for the doctrine.
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Historical Development of the Doctrine
The idea of Rajʿah emerged in early Shiite circles and developed over time, particularly under the influence of:
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Ghulat Sects
Early extremist Shiite groups (ghulāt) sometimes proposed radical versions of Rajʿah, involving cycles of reincarnation. However, mainstream Imami Shiism rejected metempsychosis and reinterpreted Rajʿah within a more orthodox framework. -
The Occultation of Imam al-Mahdi
After the Minor and Major Occultations (Ghaybah) of the 12th Imam, the belief in his return was closely tied to Rajʿah. It became an integral part of Twelver eschatology, marking the beginning of the final phase of history. -
Theological Systematization
By the time of Shaykh al-Mufid (d. 1022 CE) and later Allama al-Majlisi (d. 1699 CE), Rajʿah had become codified in Twelver doctrine, appearing in works such as Bihar al-Anwar and Tuhaf al-‘Uqul.
Key Figures Expected to Return
According to classical Shiite eschatology, Rajʿah will involve both righteous and evil figures:
The Righteous:
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Imam Husayn (a.s.) will return and rule with justice.
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Amir al-Mu’minin Ali ibn Abi Talib (a.s.) will also return.
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Possibly other Imams and selected companions, such as Salman al-Farsi or Miqdad.
The Wicked:
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Tyrants and enemies of Ahl al-Bayt, including Yazid, Ibn Ziyad, and Umar ibn Sa’d, who were responsible for the tragedy of Karbala, will return to be publicly humiliated and punished.
In Shiite tradition, this phase is portrayed as a dramatic and symbolic reversal of history, where divine justice—denied in this world—will finally be seen and vindicated before all.
Relation to Imam al-Mahdi
Rajʿah is intimately linked with the reappearance of Imam al-Mahdi, the awaited savior of humanity in Twelver Shiism.
According to the doctrine:
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Imam al-Mahdi will return from occultation to establish universal justice.
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Rajʿah will occur during or shortly after his return.
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Imam Husayn will be resurrected and entrusted with leadership, ruling in a restored and purified world.
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The enemies of the Ahl al-Bayt will be resurrected to face judgment and retribution before all people.
Thus, Rajʿah forms part of a multi-phase eschatological process:
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Return of Imam al-Mahdi.
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Return of selected people (Rajʿah).
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Final Resurrection (Qiyāmah).
Philosophical and Theological Significance
Rajʿah reflects several key Shiite theological principles:
1. Divine Justice (al-‘Adl)
It affirms that ultimate justice must be visible in this world, not only in the afterlife. Many of the greatest injustices (like Karbala) occurred on earth; therefore, earthly vindication is necessary.
2. Exaltation of the Ahl al-Bayt
Rajʿah reinforces the centrality and sanctity of the Prophet’s family in Shiism. Their return affirms their divine favor and historical mission.
3. Symbolic Reversal of History
Rajʿah reverses the historical oppression of truth and righteousness, allowing wrongs to be corrected in public and physical form—not merely in a metaphysical or spiritual sense.
Controversy and Sunni Perspective
Rajʿah is not accepted in Sunni Islam, where it is often viewed as a Shiite innovation (bid‘ah) without Qur’anic foundation. Sunni scholars typically regard references to Rajʿah as metaphorical or spiritual, not literal resurrection.
Furthermore, Sunni theology emphasizes Qiyāmah as the sole moment of resurrection and judgment. The idea of intermediate resurrection before the Last Day is generally rejected.
Even within Shiism, some rationalist theologians (like the Mu‘tazila) in history expressed doubts about the literal nature of Rajʿah, preferring symbolic interpretations. However, the majority of Twelver scholars affirm it as a literal and physical event.
Modern Reflections
In contemporary Shiite thought, Rajʿah is still taught as a valid and expected doctrine, though its emphasis varies by scholar, seminary, or cultural context.
For some Shiites, it serves as a spiritual motivation, affirming that justice will ultimately prevail, and that no act of injustice will go unanswered.
For others, especially in apocalyptic or revolutionary settings (e.g. post-revolutionary Iran or Ashura commemorations), Rajʿah becomes a symbolic call to action—to await the Mahdi, to oppose tyranny, and to participate in the ongoing historical struggle for truth and justice.
Conclusion
The Shiite belief in Rajʿah—a resurrection of selected people before the Day of Judgment—is a rich and unique part of Twelver Shiite eschatology. It expresses profound commitments to divine justice, historical vindication, and the central role of the Prophet’s family in the unfolding of sacred history.
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