Hawzah News Agency- Examples of Return in the Qur'an
The Return of Prophet Uzayr (AS)
One of the most direct examples of a physical return to life is that of Prophet Uzayr (AS), who, by divine decree, died and was resurrected after one hundred years:
«أَوْ کَالَّذِی مَرَّ عَلَیٰ قَرْیَةٍ وَهِیَ خَاوِیَةٌ عَلَیٰ عُرُوشِهَا قَالَ أَنَّیٰ یُحْیِی هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ کَمْ لَبِثْتَ قَالَ لَبِثْتُ یَوْمًا أَوْ بَعْضَ یَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَیٰ طَعَامِکَ وَشَرَابِکَ لَمْ یَتَسَنَّهْ وَانْظُرْ إِلَیٰ حِمَارِکَ وَلِنَجْعَلَکَ آیَةً لِلنَّاسِ وَانْظُرْ إِلَی الْعِظَامِ کَیْفَ نُنْشِزُهَا ثُمَّ نَکْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَیَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَیٰ کُلِّ شَیْءٍ قَدِیرٌ.»
“Or like the one who passed by a township which had fallen into ruin. He said, ‘How will Allah bring this to life after its death?’ So Allah caused him to die for a hundred years, then brought him back to life. He said, ‘How long have you remained [dead]?’ The man said, ‘Perhaps a day or part of a day.’ Allah said, ‘No, you have remained for one hundred years. Look at your food and your drink — they have not changed — and look at your donkey. We will make you a sign for the people. And look at the bones — how We raise them and then clothe them with flesh.’ So when it became clear to him, he said, ‘I know that Allah is over all things competent.’”
(Surah al-Baqarah, 2:259)
This verse affirms not only the reality of resurrection but also God’s power to return the dead to life in this world prior to the final resurrection.
The Seventy Men of Bani Israel
Another case is the return of the seventy companions of Prophet Musa (AS), who accompanied him to Mount Ṭūr. When they insisted on seeing God openly, a lightning strike killed them. However, due to the supplication of Musa (AS), they were brought back to life:
«ثُمَّ بَعَثْنَاکُمْ مِنْ بَعْدِ مَوْتِکُمْ لَعَلَّکُمْ تَشْکُرُونَ.»
“Then We raised you up after your death, so that you might be grateful.”
(Surah al-Baqarah, 2:56)
This miraculous revival demonstrates a return to worldly life, not merely a metaphorical awakening.
Return in the Time of Imam Mahdi (AS)
The Qur'an also refers to future returns — separate from the Day of Judgment:
«وَیَوْمَ نَحْشُرُ مِنْ کُلِّ أُمَّةٍ فَوْجًا مِمَّنْ یُکَذِّبُ بِآیَاتِنَا فَهُمْ یُوزَعُونَ.»
“And [mention] the Day when We will gather from every nation a group from among those who denied Our signs, and they will be [held] in rows.”
(Surah al-Naml, 27:83)
This verse implies a selective return, as it speaks of some people being resurrected — not all. This contrasts with verses about the Day of Resurrection where the entirety of humanity is gathered:
«وَیَوْمَ نُسَیِّرُ الْجِبَالَ وَتَرَی الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا.»
“And [mention] the Day We will cause the mountains to pass away and you will see the earth prominent, and We will gather them and not leave behind from them anyone.”
(Surah al-Kahf, 18:47)
Commentators such as Allama Tabarsi, in Majmaʿ al-Bayan, have noted that verse 83 of Surah al-Naml refers to a group of faithful Shia and enemies of Imam Mahdi (AS) who will return to the world during his reappearance. Numerous hadiths from the Ahl al-Bayt (AS) support this interpretation.
The Meaning of "They Will Not Return"
Another Qur’anic verse often cited in this discussion is:
«وَحَرَامٌ عَلَیٰ قَرْیَةٍ أَهْلَکْنَاهَا أَنَّهُمْ لَا یَرْجِعُونَ.»
“And it is forbidden for a town which We have destroyed to return.”
(Surah al-Anbiya, 21:95)
Some scholars argue that this verse, far from denying return, actually confirms it by specifying that some destroyed communities will not return — implying that others may. Indeed, if all were barred from returning, the verse would be redundant.
Imam Baqir (AS) and Imam Sadiq (AS) are reported to have interpreted this verse as strong evidence for the doctrine of rajʿa:
«فهذه الآیة من أعظم الدلالة فی الرجعة، لان أحدا من أهل الاسلام لا ینکر أن الناس کلهم یرجعون إلی القیامة، من هلک ومن لم یهلک، فقوله: «لا یرجعون» عنی فی الرجعة، فأما إلی القیامة یرجعون حتی یدخلوا النار.»
“This verse is among the clearest proofs for rajʿa. No Muslim denies that all people will return on the Day of Resurrection, whether destroyed or not. Thus, when God says ‘they will not return,’ it must refer to a return before the Day of Judgment — that is, rajʿa. As for the Day of Judgment, all will indeed return to face divine reckoning.”
(Bihar al-Anwar, vol. 53, p. 52)
Conclusion: A Theological Reality, Not a Symbol
The return (rajʿa) is a genuine belief within Shia theology — not merely a metaphor or symbolic hope. It reflects God's justice and His promise to make the righteous triumphant and to disgrace the oppressors — not only in the next world but in this very world. Through rajʿa, divine justice is visibly manifested in history. This doctrine also strengthens the connection between eschatological hope and practical resistance in the present.
As the advent of Imam Mahdi (AS) draws near, the return of select individuals — both the pious and the wicked — will become a living sign of God's power, justice, and promise.
Adapter from the book "Negin-e- Afarinesh, The Jewel of Creation", with slight changes.
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