Q. Is there any belief in Islam that after a person passes away, a person’s soul moves into another form, like a form of an animal, bird or insect and roams around one’s house, family and friends looking over them? A. The belief in resurrection and life after death is one of the fundamental and core beliefs of Islam. The belief of reincarnation i.e. believing that one’s soul moves into another living form or body after exiting one’s body in an endless cycle contradicts this fundamental and core belief of Islam. The belief of reincarnation exists most commonly amongst the Hindus, Buddhist, Sikhs and also has roots in Greek philosophy. None of these has any basis in Islam. As Muslims, we believe that once the soul exits the body, it enters an intermediary state between this world and the hereafter (Barzakh) and remains there until the time of resurrection. When resurrection takes place, the soul is placed in a new body to face Judgement in the court of Allah Ta’ala. The soul does not move into another living form or body in this world after death and neither does it roam around one’s house, family or friends. If a Muslim believes in reincarnation and negates the fundament belief of resurrection and life after death, such a belief takes one out of the fold of Islam. (Ar-Rooh – Ibnul Jawzi 1/114 - Fataawa Darul Uloom 12/215) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.)
Jamiatul Ulama (KZN)
Council of Muslim Theologians
5 Ways to Nurture the Bonds of Brotherhood Between Believers The Qur’ān says: ‘The believers are indeed but brothers.’ 49:10 Brotherhood (or sisterhood, as the case may be) is a core principle of Islam. It is a brotherhood obliged by God; it is a brotherhood, the bonds of which are to be rooted in love of God. Islām not only explains the ideals of brotherhood, it lays down practical teachings that help to make it a reality in our daily lives. Such teachings include: 1. Remembering that Allāh has made the life and honour of every believer sacred. It is forbidden to harm a Muslim’s honour or repute, as it is to harm their life or their property. The Prophet, peace be upon him, said: ‘Do not envy one another, do not inflate prices one to another, do not turn your backs on one another, and do not undercut one another – but be, O God’s slaves, brothers. A Muslim is the brother of another Muslim: he doesn’t oppress him or forsake him, nor does he lie to him or hold him in contempt. Piety is right here (pointing to his breast, thrice). It is evil enough to hold a brother Muslim in contempt. The whole of a Muslim, for another Muslim, is sacred: his blood, his property and his honour.’ Muslim, no.2564 2. Making it a part of our daily spiritual habit of supplicating for the well-being of Muslims. One hadith says: ‘The du‘ā of a Muslim for his brother [Muslim] in his absence, is always responded to.’ Muslim, no.2733 In fact, so great an act it is, and so sacred is the life of a believer, that the Prophet, peace be upon him, once declared: ‘Whoever seeks forgiveness for the believing men and women, God records for him a good deed for every believing man and woman [he prays for].’ Al-Haythamī, Majma‘ al-Zawā’id, 10:210 3. Devoting some time of our day, each day, in their service (khidmāh) in whatever capacity we can. So dear is this dedication and service to God, that one celebrated hadīth says: ‘God helps His servant as long as the servant continues to help his brother.’ Al-Bukhārī, no.2442; Muslim, no.2580 4. Ensuring not to end the day with rancour in our hearts against any Muslim, but striving to rid ourselves of this toxic disease whenever it arises. The following du‘ā from the Qur’ān is a powerful medicine for such a thing: ‘Our Lord! Forgive us and our brothers who preceded us in faith, and leave not in our hearts any rancour towards those who believe. Our Lord! You are Kind, Compassionate.’ 59:10 5. Doing one’s utmost to follow the Golden Rule: ‘None of you truly believes until he loves for his brother what he loves for himself.’ Bukhārī, no.13; Muslim, no.45 If, however, one is weak in faith and fails to live up to this lofty ideal, then to never fall below the minimum level of behaviour with others – as taught to us by the early pietist, Yahya b. Mu‘ādh al-Rāzī: ‘Let your dealing with another believer be of three types: If you cannot benefit him, do not harm him. If you cannot gladden him, do not sadden him. If you cannot speak well of him, do not speak ill of him.’ Allāhumma allif baynā qulūbinā wa aslih dhāta bayninā waj‘alnā min al-rashidīn. Āmīn! ----------------------- 1. Cited in Ibn Rajab, Jami‘ al-‘Ulūm wa’l-Hikam (Beirut: Mu’assasah al-Risalah, 1998), 2:283. Naseehah channel on telegram
Ibn Majah, ad-Daraqutnee and others. It was also related by Malik in al-Muwatta This Hadith of our Prophet صلى الله عليه وسلّم tells us we should not be the cause of any harm and nor should it be reciprocated. It is not just physically harming people but includes every form of harm.
Wasiyyah (will) – if a person has some money and he wants to give it to someone who is no related to him. He is allowed but he must not exceed the limits (one third). If he exceeds the limits, he will cause harm to the immediate inheritors.
Marriage and relationship between husband and wife. As stated in Surah Al-Baqarah Ayah 231 – someone divorces his wife and then he reconciles with her, but his intention in reconciliation is so that he can cause her harm. ·
Traveling or being away from the family for a long time and without a good reason – this can cause harm to the wife and family.
Breastfeeding – in the case of divorce, the husband tries to take the baby away from the mother and not allow her to feed him. This is prohibited. [See Surah Al-Baqarah : Ayah 233]
Selling and trading – when someone is in great need of something, the seller (who knows this) sells him at a very high price – this is not allowed.
Someone who wants to buy is not good at bargaining, and because of this the seller sells at a very high price, more than it is worth.
Burning rubbish on your property on a windy day. This will cause harm to your neighbours. It may cause harm to the environment and the people in the neighbouring countries. This kind of harm should be brought to an end.
Building a high building, as mentioned above. Building a high building where it will obstruct air, sunlight, and moonlight, is not allowed because it will cause harm.
Digging a well that will cause damage to the well of one’s neighbour. If one needs to dig a well, he should position it a little further away from his neighbour’s.
Behaving on one’s property in a way that will harm his neighbours.
Causing bad smell to spread from one’s property to his neighbours.
WHAT IS THE REALITY BEHIND THE VERSES OF THE SWORD?
I always hear from the people who hate and attack Islam that all the verses in the Quran that have to do with peace (like 60:8) are abrogated by later verses (like 9:5). Is this true? And does this mean supposed Muslims from these groups can go out and start murdering people? How do we know that they are wrong?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
The information in reference is incorrect.
The verses of peace are permanently entrenched verses and not abrogated.
The verses referring to war are specific and within a specific context. These verses do not override the verses of sanctity of life and human dignity and honour. 
Regardless of the academic discussion on the verse, the position of Islam is straightforward and simple.
Islam is a religion of peace and harmony. Islam does not encourage fighting, enmity and hatred. Rather Islam encourages love and affection.
The word “Islam” in addition to meaning submission (to Allah) is derived from the Arabic word “Salam” (peace). The Muslims greet others by saying 'Salaam'.
This is understood from the following incidents:
The mother of Asma (Radhiallahu Anha) was a disbeliever. Rasulullah (Sallallaahu Alayhi Wasallam) commanded Asma (Radhiallahu Anha) to maintain ties with her mother.
In the Quran, Allah Ta’āla speaks of the incident of Fir’own who was a tyrant ruler and he disliked Musa (Alayhis salaam) and his followers. Allah Ta’āla commanded Musa (Alayhis salaam) to invite Fir’own to his worship and advised him to address Fir’own in kind words, perhaps Fir’own may take heed.
VERSES OF THE HOLY QUR’AAN COMMANDING GOOD TREATMENT OF DISBELIEVERS:
1.And have patience against what they (your enemies) say, and withdraw from them in a beautiful manner. (Surah 73, verse 10)
2. So overlook (their wrong-doings) with gracious forgiveness. (Surah 15,verse 85)
3.And do not debate with the People of the Book except in the best of manners; (Surah 29, verse 46)
4.Invite unto your Lord with wisdom and beautiful advice, and engage them in debate in a style that is best. (Surah 16, verse 125)
5.And be kind (to others) like Allah has been kind to you, and seek not mischief in the land; (Surah 28, verse 77)
6.And turn not your face from people in arrogance, nor walk on earth in insolence. Verily Allah does not love every arrogant boaster. (Surah 31, verse 18)
7.And Allah does not forbid you from being kind and just to those (disbelievers) who do not fight you with regards to Religion, nor evict you from your homes. Verily Allah loves those who are just. (Surah 60, verse 8)
8.And if they (The Pagans) desist (from fighting you) then there should be no transgression (against them), except against a people who are oppressors. (Surah 2, verse 193)
9.And if they (the enemy) incline towards peace then you too, incline towards the same. (Surah 8, verse 61)
10.And if any of the Disbelievers seeks refuge from you, then grant him refuge so that he can hear the Word of Allah, then escort him to a place where he is secure.
The above are some of the many verses of the Qur’aan that instruct Muslims to be peaceful, loving and kind.
Consider the following verse of the Qur’aan on the sanctity of life.
Allah Taala says:
مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً وَلَقَدْ جاءَتْهُمْ رُسُلُنا بِالْبَيِّناتِ ثُمَّ إِنَّ كَثِيراً مِنْهُمْ بَعْدَ ذلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ
Translation: Because of this (incident), we decreed (prescribed) for the Bani Israail that whoever kills another for a reason other than (executing a murder of) a soul or (other than executing someone who causes) corruption on the earth (such as those who ridicule the Ambiyaa), then it is as if he had killed all of mankind.
Whoever preserves a life, it is as if he has preserved the lives of the entire mankind.
Undoubtedly, our Rasool had come to them (to the Bani Israail) with clear signs (miracles). However, many of them overstepped (by oppression, transgression, violence) the limits on earth thereafter (by rejecting the Ambiyaa and even assassinating many of them.)
(Surah Al-Maaidah, Aayah 32)
And Allah Ta’āla Knows Best
Muhammad IV Patel
Student Darul Iftaa
Checked and Approved by,
Mufti Ebrahim Desai.
جلد 4 ص 310 معارف القران 
پہلی جماعت جو قریش مکّہ کی تھی جنہوں نے میثاق حدیبیہ کو خود توڑ دیا تھا اب یہ کسی مزید مہلت کے مستحق نہ تھے مگر چونکے یہ زمانہ أشهرحرم کا زمانہ تھا جن میں جنگ و قتال منجانب الله ممنوع تھا
اس لئے ان کے متعلق تو وو حکم آیا جو سوره توبہ کی پانچویں آیت میں مذکور ہے. فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ. جس کا حاصل یہ تھا کے ان لوگوں نے عہد شکنی کر کر اپنا کوئ حق باقی نہیں چوڑا مگر أشهرحرم کا احترام بہرحال ضروری ہے.
اس لئے أشهرحرم ختم ہوتے ھی یا وو جزیرہ العرب سے نکل جاییں یا مسلمان ہو جاییں ورنہ ان سے جنگ کی جاییں گی.
تفسير الطبري = جامع البيان ت شاكر (14/ 133)
16473- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: (إلا الذين عاهدتم من المشركين ثم لم ينقصوكم شيئا ولم يظاهروا عليكم أحدا) ، الآية، قال: هم مشركو قريش، الذين عاهدهم رسول الله صلى الله عليه وسلم زمن الحديبية، وكان بقي من مدتهم أربعة أشهر بعد يوم النحر. فأمر الله نبيه أن يوفي لهم بعهدهم إلى مدتهم، ومن لا عهد له إلى انسلاخ المحرم، ونبذ إلى كل ذي عهد عهده، وأمره بقتالهم حتى يشهدوا أن لا إله إلا الله، وأن محمدًا رسول الله، وأن لا يقبل منهم إلا ذلك
تفسير البيضاوي = أنوار التنزيل وأسرار التأويل (3/ 71)
إِلَّا الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ استثناء من المشركين، أو استدراك فكأنه قيل لهم بعد أن أمروا بنبذ العهد إلى الناكثين ولكن الذين عاهدوا منهم. ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئاً من شروط العهد ولم ينكثوه أو لم يقتلوا منكم ولم يضروكم قط. وَلَمْ يُظاهِرُوا عَلَيْكُمْ أَحَداً من أعدائكم فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلى مُدَّتِهِمْ إلى تمام مدتهم ولا تجروهم مجرى الناكثين. إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ تعليل وتنبيه على أن إتمام عهدهم من باب التقوى
تفسیر عثمانی جلد 1ص 541
الإتقان في علوم القرآن
Islam's unique growth
What is the meaning of this Hadith:
'Islam began as something strange and will revert to being strange as it began.'
This is a Hadith from Sahih Muslim.
The Arabic word used in this Hadith: Ghariban can be translated and interpreted in a few ways.
1. The common translation is as you have cited it: strange.
This means, that Islam started as something strange; something that people considered as odd. It was unpopular in the society of Makkah. After this Allah Ta'ala spread the winds of guidance and Islam spread far and wide. Thereafter, being a Muslim was not odd anymore.
The second part of the Hadith would mean:
There would come a time when it will return to this state, i.e, a state of being odd. Those who practice on the ideal Islam will be considered strange and odd.
(Al-Mufhim, Hadith: 114, Sharhun Nawawi 'ala Sahih Muslim, Hadith: 370 and Faydul Qadir, Hadith: 1951)
2. After providing the above explanation, 'Allamah Qurtubi (rahimahullah) states:
[Since the word Gharib could also mean: a stranger/ traveller] 'It could also be referring to the Muhajirun (early migrators). The Muhajirun were forced to leave their homeland [of Makkah] to protect their religion. [Thus they were travellers who were strangers at first in Madinah].
In this case, the last part of the Hadith would mean that a time will come wherein there would be much trouble on the Muslims once again. This will force them to also leave their homelands once again to preserve their religion as the [earlier] Muhajirun had done.'
(Al-Mufhim, Hadith: 114. Also see Sharhun Nawawi 'ala Sahih Muslim, Hadith: 370)
3. Another explanation given by Shaykh 'Abdul Fattah Abu Ghuddah (rahimahullah) is as follows:
[One meaning of the word Ghariban is: unique]
In the beginning days, Islam managed to spread in a unique way, i.e, despite all opposition, Allah Ta'ala caused it to prevail.
The second part of the Hadith would mean:
Islam in the latter eras, will also return to its glory in a strange way; in a way that will be unique and unfathomable. Insha Allah.
I heard this from the senior 'Alim of India, Moulana Ibrahim Devla (hafizahullah) who heard this directly from Shaykh 'Abdul Fattah (rahimahullah) during one of his visits to India.
In instances like this, there is no harm in understanding the Hadith to be referring all of the above meanings, it their own right. This is common in non legislative texts of Shari'ah.
(refer: Muqaddimahtut Tafsir of Ibn Taymiyah (rahimahullah), pg. 4)
And Allah Ta'ala Knows best,
Answered by: Moulana Muhammad Abasoomar