Abstract: Decoding the verses of Koran shows that Koran not only confirms existence of reincarnation but also emphasizes it which has so many empirical and scientific evidences. It is shown that even those verses which are apparently contrary to it are in fact metaphorical expressions to confirm it.
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Reincarnation in Koran
There are so many empirical and scientific evidences confirming reincarnation. Also, reincarnation is accepted and used in almost all of religions except the religions of يهود and مسيح and اسلام (and it is even fully accepted by some sects of these religions too). Even in these three religions, reincarnation is not rejected but they have not proceeded to it expressly. It seems that in the Qur'an, God has proceeded to this problem, as to many other problems, in a symbolic and cryptic manner such that although, in the first simple glance, the appearance of the related verses is not confirming the incarnation, after studying them deeply, their content seem to be confirming it strongly, and just this matter has caused some Islamic scientists and sects to believe in that the verses of Koran is in confirmation of reincarnation. These facts have caused that at least belief in reincarnation not to be accepted as a blasphemous belief in Islamic societies. (The reason for rejecting reincarnation in some Islamic narrations attributed to the Imams is this belief that belief in reincarnation requires the rejection of the Day of Judgment, heaven and hell, while the reincarnation that is proven in this article and other articles on this site is to pave the way for the Day of Judgment for human and it is in the direction of proving the resurrection). The investigation presented here shows that seemingly in principle the Qur'an has strong emphases on the existence of reincarnation.
2:28 کیف تکفرون بالله و کنتم اموتا فاحیکم ثم یمیتکم ثم یحییکم ثم الیه ترجعون How do you disbelieve in God, while you were dead, then He made you alive, then He will cause you to die, then He will make you alive, then you will return to Him? The first word of اِحیا (or making alive) in this verse cannot refer to creation or birth or originate from nothingness or something unrelated to man, because explicitly this اِحیا verse is both about human audiences and, more strongly, about dead human audiences. In simpler terms, the verse at the beginning of its main part says "O you who are alive now, you are the same ones who were dead persons before". This means reincarnation. It seems that in the following passages of the main part of this verse there is also emphasis that this verse speaks of reincarnation: then He will cause you to die (which is the same death in this period of life) then He will make you alive (which is the return of the soul into a new body as a new birth). This pattern of successive periods of life and death seems to continue until the soul is sufficiently cultivated and able to return to God, who was the original source of the spirits: then you will return to Him. The gematrical value of this verse is 5070 and the gematrical value of تناسخ is 1111 and it seems 2:28 explicitly proves reincarnation: 19×19‑41×19×19×19+5070×19×19=111112×19=28 1111 2
40:11 قالوا ربنا امتنا اثنتین و احیینا اثنتین فاعترفنا بذنوبنا فهل الی خروج من سبیل This verse, in continuation of the previous verses on the subject of conversations between infidels and divine preachers, expresses the words of infidels who say, "God, you made us dead twice and made us alive twice. Now we confess our sins. Is there a way out?" Probably the meaning of twice in this verse is several times, not necessarily exactly twice, perhaps as when in Persian, for example, we say to a person who repeatedly made a mistake, "Did you do this دوباره (meaning again, while its literal translation is two times)?" while we do not necessarily mean that he did exactly that mistake twice. Also, the confession of sins by infidels probably means the cultivation of the souls of sinners and their ability to get out of the cycle of reincarnation. Thus, it seems that this verse states that the souls of the sinners, after successive cycles of reincarnation and becoming refined, seek a way out of the cycle of reincarnation, that is, as if the concept of the verse is: قالوا ربنا امتنا اثنتین و احیینا اثنتین فاعترفنا بذنوبنا فهل الی خروج من التناسخ من سبیل The gematrical value of this phrase, which seems to be the more explicit concept of 40:11, is 7473: 396×19=11+7473+40.
It is erroneously thought that the word of the infidels with God as stated in this verse takes place in Hell, while in the verses before this verse in this surah there is no evidence of this (and that in 40: 6 it is said that the infidels are the companions of the Fire cannot be evidence). On the contrary, there is evidence that this conversation will take place in the spirit world before the Day of Judgment, because in 9: 40 the angels, in the continuation of their prayer to the repentant, say to God, " Whoever you protect from evil on that day, of course you have shown mercy to him", while if these conversations were taking place at the time of the Day of Judgment, the time of the Day of Judgment should not have been mentioned in the form of that day (یومئذ).
20:55 منها(96)[205] خلقنکم(840)[1055] و(6)[39] فیها(96)[204] نعید(134)[257] کم(60)[130] و(6)[39] منها(96)[205] نخرجکم(913)[1091] تاره(606)[694] اخری(811)[912] (=3664) (19=4+6+6+3) We created you from the earth and We will bring you back to the earth and bring you out of the earth once more. The human body, in the process of evolution, actually came into being from the earth. It is also clear that body parts return to earth after death. Also, the birth of every human being occurs during the process of nutrition, respiration, growth, and the like, which are all acquisitions of the earth's material, and therefore birth seems to be bringing out of the earth. These interpretations are related to the material body of man, but God is addressing the soul that, after the conclusion of the evolution, has settled in this body, as if saying: "Just as we originally created your carrier body from the earth during evolution, and after death, which coincides with your abstraction from the body, we return it to the earth, by creating a new body during a birth, which is as if an exit from the earth, we re-embody you during the process of reincarnation, and it seems that during this process, we take you out of the earth again." So it seems that the intention in 20:55 is منها(96) نخرجکم(913) فی(90) التناسخ(1142) تاره(606) اخری(811): ...×19=811 606 1142 90 913 96.. Also, the total gematrical value of " منها نخرجكم في[165] التناسخ[1303] تاره اخري " is a multiple of 19. Or to be more complete, the whole verse (with the gematrical value of 3664) means reincarnation (1111): ...×19=55 1111 3664 20
(If, contrary to the rule, نعیدکم, which is in fact two words, is considered a word with the gematrical value of 194, we will have: منها(96) خلقنکم(840) و(6) فیها(96) نعیدکم(194) و(6) منها(96) نخرجکم(913) فی(90) التناسخ(1142) تاره(606) اخری(811): ...×19=55 96 840 6 96 194 6 96 913 90 1142 606 811 20 and ...×19=55 811 606 1142 90 913 96 6 194 96 6 840 96 20)
79:1 و النزعت غرقا I swear by those who take life hard.
79:2 و النشطت نشطا I swear by those who take life with happiness.
79:3 و السبحت سبحا I swear by those who are floating smoothly
79:4 فالسبقت سبقا Then, souls that (in getting rid of the cycle of repetition) overtake other souls.
79:5 فالمدبرات امرا Then, the souls who plan their affairs.
79:6 یوم ترجف الراجفه The day the anxious person becomes anxious.
79:7 تتبعها الرادفه Subsequently, something synonymous and repetitive happens (which is return to a new body).
79:8 قلوب یومئذ واجفه There are scary hearts on this day.
79:9 ابصرها خاشعه Their eyes are humble.
79:10 یقولون اءنا لمردودون فی الحافره They say: "Do we go back into the world?"
79:11 اءذا کنا عظما نخره When we are rotten bones?
79:12 قالوا تلک اذا کره خاسره They say if this happens, it will be a harmful return or repetition.
79:13 فانما هی زجره وحده Then, rightly, that return is (with) a cry.
79:14 فاذا هم بالساهره Then, suddenly they will be on the earth of consciousness.
It seems that in these verses, the states of the soul are expressed simultaneously and after the reception of the soul, while the soul is reluctant to return again and engage in the loss-making cycle of reincarnation. The last two verses may refer to the cry that the baby makes at birth. So, in a sense, these verses from Sura 79, whose numbers add to 105, are about reincarnation (1111): 15×19‑79×19=1111+105. Does 79:4 mean the overtaking of the souls in getting rid of reincarnation or the Arabic phrase فالسبقت(673) سبقا(163) فی(90) الخلاص(752) من(90) التناسخ(1142): ...×19=673 163 90 752 90 1142, and ...×19=1142 90 752 90 163 673? Does 79: 6 mean the anxiety of dying person on the day of death or the Arabic phrase یوم(56) ترجف(683) الراجفه(320) فی(90) یوم(56) الموت(477): 93×19=6+56+683+320+90+56+477+79, and ...×19=56 683 320 90 56 477? If the above verses are really about reincarnation, the most direct reference to reincarnation (1111) in them has been made by 79: 7 with the word رادفه. Whenever we write the gematrical value of the letters of رادفه (ر(200) ا(1) د(4) ف(80) ه(5)) adjacent to each other, we will have: letter by letter , as R (200) A (1) D (4) F (80) E (5), we will have 19‑19×19‑19×19×19‑7×19×19×19+1199×19×19+7×1199×19×19×19=200 1 4 80 5 in which 7 is the verse number of 79: 7. 1199 is the gematrical value of this verse. تتبعها الرادفه or تتبعها(878) تناسخ(1111): 63×19=7+1111+79, and ...×19=7 878 1111 79. Verse 79: 8 apparently states that the souls, on the day they want to return or make عود and reincarnate in a new body, are scared, and this is the content of the Arabic phrase قلوب(138) یوم(56) العود(111) واجفه(95): 5×19×19‑8×999×19+8×999×19×19‑8×8×999×19×19+8×999×999×19+8×8×999×999×19=95 111 56 138 in which 8 is the number of the verse 79: 8, and 999 is the gematrical value of this verse. As mentioned, 79:13 seems to refer to the cry of the child at the moment of birth: the gematrical value of the phraseفانما هی زجره وحده من الطفل is 35×19 and probably 79:13 meansفانما(172) هی(15) زجره(215) وحده(23) من(90) الطفل(150) بالتولد(473): 19‑...19×19=13 172 15 215 23 90 150 473 79.
In the Qur'an, in 7 suras and 8 verses, it is spoken of خلق(730) جدید(21), referring to the new creation of man, and it seems that it means the same rebirth of man in the process of reincarnation (1111): 2×7×7×19=1111+(730+21)
In four verses 13: 5, 32:10, 34: 7, and 50:15 the phrase " خلق(730) جدید(21)" is used. If we add the numbers of the suras and the numbers of the verses of these four separately, we get 129: 37, for which we have: 230×19×19+93×21 730×19=37 1111 129.
In two verses 14:19 and 35:16, the phrase " ان یشأ یذهبکم و یأت بخلق جدید" has been repeated. The sum of the gematrical value of this phrase, 2309, and the gematrical value of تناسخ, 1111, is equal to 180 × 19. Probably the meaning of this phrase is to bring a new creation during the process of reincarnation, that is ان(51) یشأ(311) یذهبکم(777) و(6) یأت(411) بخلق(732) جدید(21) فی(90) تناسخ(1111): ...×51×19=311 777 6 411 732 21 90 1111. The gematrical value of خلقاً جدیدا is 753, and from the fact that 49 1111 753 17 is a multiple of 19, it is inferred that the meaning of خلقاً جدیدا in 17:49 is probably the same as reincarnation (1111). خلقاً جدیدا has come once again in the same surah at 17:98, and if we add its 17 to the 17 in the recent phrase, and its 98 to the 49 in the recent phrase, we get again a multiple of 19: 147 1111 753 34
Verse 17:49 says و(6)[39] قالوا(138)[250] ا(1)[3] ءذا(702)[740] کنا(71)[145] عظما(1011)[1128] و(6)[39] رفتا(681)[775] ا(1)[3] ءنا(52)[95] لمبعوثون(704)[946] خلقا(731)[839] جدیدا(22)[94], and verse 17:98 says ذلك(750)[852] جزاؤ(17)[78] هم(45)[113] بانهم(98)[211] كفروا(307)[442] بءايتنا(465)[577] و(6)[39] قالوا(138)[250] ا(1)[3] ءذا(702)[740] كنا(71)[145] عظما(1011)[1128] و(6)[39] رفتا(681)[775] ا(1)[3] ءنا(52)[95] لمبعوثون(704)[946] خلقا(731)[839] جديدا(22)[94].
If these two verses are related to reincarnation, then what is said in these verses as being sent (بعث) to a new creation refers to reincarnation, that is, probably 17:49 means: و(6) قالوا(138) ا(1) ءذا(702) کنا(71) عظما(1011) و(6) رفتا(681) ا(1) ءنا(52) لمبعوثون(704) خلقا(731) جدیدا(22) فی(90) التناسخ(1142):
...×19×19= 1142 90 22 731 704 52 1 681 6 1011 71 702 1 138 6
و [39] قالوا [250] ا [3] ءذا [740] کنا [145] عظما [1128] و [39] رفتا [775] ا [3] ءنا [95] لمبعوثون [946] خلقا [839] جدیدا [94] فی [165] تناسخ[1235]:
...×19= 49 1235 165 94 839 946 95 3 775 39 1128 145 740 3 250 39 17
(And if, contrary to the rule, we count each of اءذا and اءنا as one word, we have:
و(6) قالوا(138) اءذا(703) کنا(71) عظما(1011) و(6) رفتا(681) اءنا(53) فی(90) تناسخ(1111):
...×19=6 138 703 71 1011 6 681 53 90 1111)
And the meaning of 17:98 is
ذلک(750) جزاؤ(17) هم(45) بانهم(98) کفروا(307) ب‍ءایتنا(465) و(6) قالوا(138) ا(1) ءذا(702) کنا(71) عظما(1011) و(6) رفتا(681) ا(1) ءنا(52) لمبعوثون(704) خلقا(731) جديدا(22) فی(90) تناسخ(1111):
...×19=750 17 45 98 307 465 6 138 1 702 71 1011 6 681 1 52 704 731 22 90 1111
ذلك [852] جزاؤ [78] هم [113] بانهم [211] كفروا [442] بءايتنا [577] و [39] قالوا [250] ا [3] ءذا [740] كنا [145] عظما [1128] و [39] رفتا [775] ا [3] ءنا [95] لمبعوثون [946] خلقا [839] جديدا [94] فی [165] التناسخ[1303]:
...×19=852 78 113 211 442 577 39 250 3 740 145 1128 39 775 3 95 946 839 94 165 1303
...×19=98 1303 165 94 839 946 95 3 775 39 1128 145 740 3 250 39 577 442 211 113 78 852 17
(And if, contrary to the rule, we count each of جزاؤهم and اءذا and اءنا one word, we will have:
ذلک(750) جزاؤهم(62) بانهم(98) کفروا(307) ب‍ءایتنا(465) و(6) قالوا(138) اءذا(703) کنا(71) عظما(1011) و(6) رفتا(681) اءنا(53) فی(90) تناسخ(1111):
...×19=1111 90 53 681 6 1011 71 703 138 6 465 307 98 62 750)
Verse 50:15 states افعیینا بالخلق الاول بل هم فی لبس من خلق جدید, and it probably means:
ا(1)[3] فعیینا(221)[409] بالخلق(763)[910] الاول(68)[175] بل(32)[71] هم(45)[113] فی(90)[165] لبس(92)[158] من(90)[166] خلق(730)[836] جدید(21)[91] فی(90) [165] التناسخ(1142) [1303]: ...×19=1 221 763 68 32 45 90 92 90 730 21 90 1142
and
....×19=15 1303 165 91 836 166 158 165 113 71 175 910 409 3 50
It seems that in 50:15, it is emphasized on خلق(730) جدید(21) فی(90) تناسخ(1111): ...×19=730 21 90 1111, and ...×19=15 730 21 90 1111 50.
(If, contrary to the rule, we consider افعیینا not two words but one word, we will have:
افعیینا(222) بالخلق(763) الاول(68) بل(32) هم(45) فی(90) لبس(92) من(90) خلق(730) جدید(21) فی(90) تناسخ(1111): ...×19=1111 90 21 730 90 92 90 45 32 68 763 222
and
...×19=15 1111 90 21 730 90 92 90 45 32 68 763 222 50.)
Verse 32:10 says, "و قالوا اءذا ضللنا فی الارض اءنا لفی خلق جدید بل هم بلقاء ربهم کفرون" The gematrical value of this verse is 4618 (where 19 = 8 + 1 + 6 + 4). Probably the meaning of خلق(730) جدید(21) (=751) in 32:10 is تناسخ(1111): ...×19=10 1111 730 21 32, ...×19=10 1111 751 32, and perhaps this is why if we put the word تناسخ in this verse instead of خلق جدید, the gematrical value of the verse will become equal to 262×19 (262 = Iran!).
Verse 13: 5 states و ان تعجب فعجب قولهم اءذا کنا تراباً اءنا لفی خلق جدید اولیک الذین کفروا بربهم و اولیک الاغلل فی اعناقهم و اولیک اصحب النار هم فیها خلدون. If all this verse is about reincarnation, the content of the verse considers deniers of reincarnation (probably after the truth has been clarified) as infidels and subject to fire. The gematrical value of the whole verse is 7446, and probably all of it is about تناسخ (1111): 38073715×19×19=5 1111 7446 13. Also if you put from left to right the surah number and then successively the gematrical values of the words from the beginning to the end of the verse with this only change that you should insert two words فی تناسخ after خلق جدید, and then write the verse number, you'll get a multiple of 19.
56:60 نحن قدرنا بینکم الموت و ما نحن بمسبوقین
55:61 علی ان نبدل امثلکم و نُنشئکم فی ما لاتعلمون
55:62 و لقد علمتم النشأه الاولی فلولا تذکرون
We decreeded death among you. No one like us can replace you with ones similar to you (ie, with human beings like you (of your own kind)), and bring you back to life in (فی) that (body) you do not know. (Before such a resurrection in another body, for the time being) you know (being and indeed resurrection of) your own first (and present) life, so why do you not notice?
In these verses (ie in verses 60, 61, and 62 of Sura 56 and especially in 56:61), God refers directly to (تناسخ (1111), that is) the determination of (multiple) death (and lives) among human beings (for their spiritual purification and development) and that man does not know how will recur (عود) in the next life has: ...×19=61 1111 56, and ...×19=62 1111 56+61 1111 56+60 1111 56. These cycles of reincarnation go on until when man can either save his soul from these cycles and enter the heavenly classes, or the opportunity of reincarnation given to him on earth will come to an end while the person has not yet been able to free himself from these cycles of reincarnation, and faced with that destructive event on Earth, which is the refuge of these souls incapable to ascend. At that time, there will be no more opportunity, and the person, according to what he has saved, will either be able to save himself, or he will suffer the hell that results from that event, and he will probably have to follow the path of evolution and punishment in those torturous and difficult circumstances.
84:19 لترکبن طبقا عن طبق You will definitely ride stage by stage. In this verse, it seems that God says that the soul, which is your origin, in the process of reincarnation (1111) rides stage by stage on new bodies until it perfects itself and finds the way of salvation. The gematrical value of the verse is 1045, and probably the meaning of the verse is لترکبن طبقا عن طبق فی(90) التناسخ(1142) (where فی التناسخ=1232): ...×19=19 1232 1045 84, and
19+2×19×19+64×1232×19‑5× 1142 90×19=19 1111 84.
67:2 الذی خلق الموت و الحیوه لیبلوکم ایکم احسن عملا و هو العزیز الغفور The One who created life and death to test you which of you is the most virtuous, and He is honorable and forgiving.
The above verse seems to refer to the creation of the cycle of life and death or reincarnation, during which the soul has the opportunity to be purified in order to be saved if it is or becomes good. Depending on expressing الموت و الحیوه is that تناسخ that chooses احسن (the best) in the process of ابتلاء (affliction), or to say that death and life, which chooses the best in the process of affliction, is reincarnation, the meaning of the verse can be الذی(741) خلق(730) التناسخ(1142) لیبلوکم(138) ایکم(71) احسن(119) عملا(141) و(6) هو(11) العزیز(125) الغفور(1317 with code adaptations of 239×19=741+730+1142+138+71+119+141+6+11+125+1317 and ...×19=741 730 1142 138 71 119 141 6 11 125 1317, or الذی(741) خلق(730) تناسخ(1111) و(6) هو(11) العزیز(125) الغفور(1317) with the code adaptations of ...×19=741 730 1111 6 11 125 1317 and ...×19=2 1317 125 11 6 1111 730 741 67, or, taking advantages of both of the latter cases, the meaning of 67: 2 is probably الذی خلق تناسخ لیبلوکم ایکم احسن عملا و هو العزیز الغفور with the gematrical value of 4510: 241×19=2+4510+67
The phrase "انکم مبعوثون من بعد الموت" with the gematrical value of 1428, which probably refers to تناسخ (1111), is found in 11: 7: ...×19=7 1111 1428 11, ...×19=1428 1111
In verse 42: 9, which the sum of its gematrical value with 42 and 9 equals 188×19, we read و هو یحی الموتی, and it seems that in it یحی(28) الموتی(487) refers to تناسخ(1111),
,...×19=9 1111 28 487 42
and therefore probably it means و(6) فی(90) التناسخ(1142) هو(11) یحی(28) الموتی(487): ...×19=6 90 1142 11 28 487
44:8 لا اله الا هو یحیی و یمیت ربکم و رب ءابائکم الاولین Gematrical value of the verse is 1288 the sum of digits of which is 19. This verse consists of 40 letters and it seems that the spelling of یحیی (with the gematrical value of 2×19) is preferable to یحی. Clearly the phrase یحیی(38( و(6) یمیت(460) is important, ...×19=460 6 38, and it seems that the meaning of یحیی و یمیت (gives life and causes death) with the gematrical value of 504 is the same تناسخ (1111), 85×19=1111+504. Even as alphabetically separated, this expression, ی(10) ح(8) ی(10) ی(10) و(6) ی(10) م(40) ی(10) ت(400), is added with تناسخ, ت(400) ن(50) ا(1) س(60) خ(600),: ...×19=10 8 10 10+6+10 40 10 400+400 50 1 60 600, and it seems that this same alphabetically separated form of the words indicates that in 44:8 the meaning of یحیی و یمیت is تناسخ: ...×19=8 600 60 1 50 400 400 10 40 10 6 10 10 8 10 44.
44:35 ان هی الا موتتنا الاولی و ما نحن بمنشرین (Infidels say:) There is no death but our first death, and we will not become alive (again). In this verse, it is as if God is rejecting the belief of those who deny reincarnation, and the word الاولی (the first) conveys that God is trying to prove successive deaths in reincarnation. In other words, the infidels' belief that ما نحن بمنشرین is rejected by proving نحن(108) بمنشرین(652) (in تناسخ (1111)): 40×19=108+652, and 19+16×19×19×19=1111+652 108. Also, their belief in denying the truth of the existence of a death other than the first death, which has been apparently proved by the coding of الا(32) موتتنا(897) الاولی(78) as 53×19=32+897+78, is rejected seemingly by stating that our death is not our first death in the form of code proving of لا(31) موتتنا(897) الاولی(78) as ...×19=31 897 78.
Verses 51 to 57 of Sura 44 (دخان) seem to describe the pious who have such a value that before the Day of Judgment and even before engaging in the cycle of reincarnation and only after their first death (or deaths) they ascend directly to the heavenly levels. And this is especially more evident from the contrast in the word "اولی" between verse 44:35, which has been stated as denied by the infidels, and verse 44:56, which has been affirmatively stated by God, and also from that in verse 44: 56 it has been said that God protects them from the torment of Hell, that is, contrary to what has been stated elsewhere in the Qur'an that everyone will enter Hell and good people will be saved, as if here it means that the pious will not enter Hell even in the beginning basically (because basically they will have entered the extraterrestrial paradises before thate earthly event). In other words, the context of 44:56, which speaks of the pious, indicates that they will not enter Hell (لاوارد = 242): 19‑19×19=56+242+44.
45:26 قل الله یحییکم ثم یمیتکم ثم یجمعکم الی یوم القیمه لا ریب فیه و لکن اکثر الناس لا یعلمون
God makes you alive, then makes you die, then gathers you up on the Day of Resurrection, in which there is no doubt. God makes us alive while we have been dead, and after the cycles of life and death, or the same reincarnation, on the Day of Judgment, when these cycles will inevitably stop, everyone will gather as soul on the earth that will have become hell. It seems that this verse is exactly about ت(400) ن(50) ا(1) س(60) خ(600): ..×19=26 400 50 1 60 600 45.
46:33 اولم یروا ان الله الذی خلق السموت و الارض و لم یعی بخلقهن بقدر علی ان یحیی الموتی بلی انه علی کل شی‌ء قدیر
Do they not see that the God who created the heavens and the earth and was not helpless in their creation is able to make the dead alive? Yes, he can do anything. (In some Qur'anic calligraphies, instead of یحیی (2×19=38) in this verse it has been written یحی that does not seem to be correct.) This verse seems to have a completely direct reference to reincarnation. If so, in fact, the phrase of ان یحیی الموتی refers to تناسخ. In other words, the meaning of the three-part verse of 46:33 as «اولم یروا ان الله الذی خلق السموت و الارض و لم یعی بخلقهن بقدر علی (4826)» «ان یحیی الموتی (576)» «بلی انه علی کل شی‌ء قدیر (883)» for which we have ...×19=33 883 576 4826 46, is «اولم یروا ان الله الذی خلق السموت و الارض و لم یعی بخلقهن بقدر علی (4826)» «تناسخ(1111)» «بلی انه علی کل شی‌ء قدیر (883)» for which we have ...×19=33 883 1111 4826 46.
In Surah 37, the word of God on the Day of Judgment is stated with the deniers of لا اله الا الله that 37:38 انکم لذائقوا العذاب الالیم 37:39 و ما تجزون الا ما کنتم تعملون 37:40 الا عباد الله المخلَصین. Here, the purified servants of God have been exempted from the presence in the hell created on the earth and the examination of past actions (because they have already been raised), and it is implicitly stated in the next verse that their situation is known:
37:41 اولئک لهم رزق معلوم 37:42 فوکه و هم مکرمون 37:43 فی جنت نعیم 37:44 علی سرر متقبلین 37:45 یطاف علیهم بکأس من معین 37:46 بیضاء لذه للشربین 37:47 لا فیها غول و لا هم عنها ینزفون 37:48 و عندهم قصرت الطرف عین 37:49 کأنهم بیض مکنون 37:50 فأقبل بعضهم علی بعض یتساءلون
In that time, when the earth changes to Hell, those purified spirits that are lifted up, as if are watching the things from outside, and talk about them together. 37:51 قال قائل منهم انی کان لی قرین One of them says that I really had my twin devil in the world, 43×19=51+(شیطن)369+(قرین)360+37. 37:52 یقول اءنک لمن المصدقین 37:53 أءذا متنا و کنا ترابا و عظما أءنا لمدینون who told me: 'Do you really believe that when we die and become dust and bones, we will be punished?' 37:54 قال هل انتم مطلعون Do you know about his condition? 37:55 فاطلع فرءاه فی سواء الجحیم So he gets information, so he sees him in the midst of Hell, 37:56 قال تالله ان کدت لتردین and tells him: 'I swear to God, you were about to cause my perdition.' 37:57 و لو لا نعمه ربی لکنت من المحضرین 'And if it were not for the blessing of my Lord, I would have been among those summoned.' This conveys that these people ascend to the heavenly classes without examination of past actions and deciding on their return to the physical world, not like the others who remain in the cycle of reincarnation until Hell occurs, at which time they are summoned to the court of God, and the decision is made to keep them in hell or to save them. 37:58 أفما نحن بمیتین 37:59 الا موتتنا الاولی و ما نحن بمعذبین They say with gusto, "Will we not really suffer the torment of the cycle of reincarnation and ultimately the torment of remaining in Hell, except for the first death from which we ascended here?" 37:60 انّ هذا لهو الفوز العظیم 37:61 لمثل هذا فلیعمل العملون This is a great victory for them. Those who want to do something must do like this. As saw, these verses are quotations from pious spirits who witness hell from above and express their happiness in talking to each other that seemingly they will not really be reincarnated except in the first death. What they mean by the question at 37:58, which has the gematrical value of 742, is actually the 12-letter phrase فما نحن بمیتین with the gematrical value of 19+2×19×91=741 (in which also 12 = 1 + 4 + 7), and the main part of 37:59, which is actually the sequel of فما نحن بمیتین, is الا موتتنا الاولی with the gematrical value of 53×19. It seems that the meaning of بمیتین in 37:58 is بالتناسخ, that is, it seems that the real question of this verse is أ(1) فما(121) نحن(108) بالتناسخ(1144): 602162169×19=1 121 108 1144
The issue of reincarnation, although considered one of the indisputable principles of almost all non-Abrahamic religions, has not been explicitly rejected or affirmed in the Abrahamic religions. It seems that God's plan was to keep this subject concealed as سِر (secret) or غیب, and to be discovered near the end of time or to come out of the veil of the غیب. In 25: 6 we read قل انزله الذی یعلم السر فی السموت و الارض انه کان غفوراً رحیما, and as it was said, the meaning of سِر in this verse is probably تناسخ, and therefore this verse is probably in confirmation of تناسخ (1111), 6956×19×19=6 1111 25, and it seems that the meaning of it is قل(130) انزله(93) الذی(741) یعلم(150) تناسخ(1111) فی(90) السموت(537) و(6) الارض(1032) انه(56) کان(71) غفورا(1287)ً رحیما(259), ...×19=6 130 93 741 150 1111 90 537 6 1032 56 71 1287 259 25. The content of this verse (ie 25: 6 قل انزله الذی یعلم السر فی السموت و الارض انه کان غفوراً رحیما) is very similar to 49:18 ان الله یعلم غیب السموت و الارض و الله بصیر بما تعملون, and because for this verse too we have the probable confirmation of تناسخ (1111) (but in plural form) of 62×19=18+1111+49, so probably the meaning of this verse in similarity with the meaning of 25: 6 is ان(51) الله(66) یعلم(150) تناسخ(1111) فی(90) السموت(537) و(6) الارض(1032) و(6) الله(66) بصیر(302) بما(43) تعملون(596) (but in plural form), 217×19=4123=18+51+66+150+1111+90+537+6+1032+6+66+302+43+596+49 (in which also 10=7+1+2=3+2+1+4). Apparently at 10:20 and at 52:41 too, by الغیب(1043) God means تناسخ(1111): ...×19=20 1111 1043 10 and ...×19=41 1111 1043 52, as apparently at 53:35 ا(1)[3] عند(124)[209] ه(5)[36] علم(140)[246] الغیب(1043)[1169] فهو(91)[192] یری(220)[326] for which we have ...×19=1 124 5 140 1043 91 220, also الغیب(1043) refers to تناسخ(1111), 118×19=2242=35+1111+1043+53 (where also 10=8+1+1=2+4+2+2), and the verse is saying اعنده علم تناسخ فهو یری: ...×19=220 91 1111 140 5 124 1, and even if contrary to the rule, we consider اعنده(130) as one word, we still have اعنده علم تناسخ فهو یری: ...×19=220 91 1111 140 130, especially that in the verses following and in connection with this verse, the issue of reincarnation is dealt with more explicitly.
53:44 و(6) انه(56) هو(11) امات(442) و(6) احیا(20) And He makes die and makes alive. The fact that God makes die was not unfamiliar to the minds of the Qur'an's audience. But that He makes alive was unfamiliar, and therefore it was often interpreted as the resurrection of the dead on the Day of Resurrection by God, while it probably refers to reincarnation, and perhaps that is why in code research we can put the gematrical value of تناسخ(1111) instead of the gematrical value of احیا: 91×19=1729=44+6+56+11+442+6+1111+53 (where also 19=9+2+1+7) and ...×19=1111 521 in which 521 is the gematrical value of «و انه هو امات و».
53:40 و ان سعیه سوف یری This verse comes immediately after the two verses 53:38 and 53:39 which state that no one will bear any other sin and for man will be left nothing but the result of his effort and the translation of 53:40 is that man will soon be faced with the result of his effort and immediately after 53:40 it is said in two verses that then in the distant future he will receive more complete punishment and finally he will reach God. It seems that the meaning and sequence of these verses refer to the existence of the cycle of reincarnation to cultivate the soul and finally to use these cultivations during the resurrection to save and finally join God after the necessary cultivations and purifications. So 53:40 probably means that man فی(90) تناسخ(1111), that is, in the process of reincarnation, will see the result of his effort: ...×19=40 1111 90 53 and ...×19=40 1764 53 in which 1764 is the gematrical value of «و ان سعیه سوف یری فی تناسخ».
In the text of the verses that seem to refer to reincarnation, verse 53:47, و ان علیه النشأه الأخری, refers to another world (النشأه), which rather than referring to resurrection seems to refer to reincarnation (which provides other worlds for the soul), ie as if the meaning of this verse is و(6) ان(51) علیه(115) تناسخ(1111): ...×19=6 51 115 1111
70:4 تعرج(673)[770] الملئکه(136)[347] و(6)[39] الروح(245)[359] الیه(46)[152] فی(90)[165] یوم(56)[164] کان(71)[145] مقدار(345)[466] ه(5)[36] خمسین(760)[932] الف(111)[185] سنه(115)[212]
for which we have: ...×19=4 673 136 6 245 46 90 56 71 345 5 760 111 115 70
In this verse, God seems to be talking about a period of about fifty thousand years, during which during the cycles of reincarnation, the spirits separated from God (and exiled to earth) and consequently the Holy Spirit and the angels working for God (who are in charge of their related affairs), again, at the time of that event, will return and ascend to God. Thus, in this verse with the gematrical value of 2659, although implicitly refers both to the Day of Judgment, probably 2279 AD (19+19×19+2279=2659), and to تناسخ(1111) (...×19=4 1111 70), یوم(56) has been taken for دوره(215), ie as if the meaning of the verse is تعرج(673) الملئکه(136) و(6) الروح(245) الیه(46) فی(90) دوره(215) کان(71) مقدار(345) ه(5) خمسین(760) الف(111) سنه(115). And since after this 50,000-year period, this ascension probably takes place on the predicted date for the Day of Resurrection, 1709 هجری قمری and 2279 AD, the verse probably means تعرج الملئکه و الروح الیه فی دوره کان مقداره خمسین الف سنه فی 1709 with the gematrical value of 243×19, or تعرج الملئکه و الروح الیه فی دوره کان مقداره خمسین الف سنه فی 2279 with the gematrical value of 273×19. (Even if, contrary to the rule, مقداره(350) is considered as one word, we will have: ...×19×19=115 111 760 350 71 215 90 46 245 6 136 673 and ...×19=673 136 6 245 46 90 215 71 350 760 111 115)
75:40 الیس ذلک بقدر علی ان یحیی الموتی Is such a God not able to make the dead alive? It seems that by making the dead alive, God means making them alive in the process of reincarnation, that is, it seems that in 75:40 ان(51) یحیی(38) الموتی(487) (=576) means تناسخ(1111): ...×19=40 1111 51 38 487 75 and ...×19=40 1111 576 75 and ...×19=40+1111+ 51 38 487+75.
86:8 انه علی رجعه لقادر Of course, He is able to bring man back after death.
86:9 یوم(56) تبلی(442) السرائر(502) The day the secrets are revealed. ...×19=502 442 56
It seems that in 86: 8 the word رجعه(278) refers to the existence of تناسخ(1111), 3×19×19‑...×19=8 1111 278 86. These reincarnations, for those who can not finally get out of the their cycles, will lead to the Day of Judgment (یوم تبلی السرائر). So it seems that a word «الی» between these two verses or in fact at the beginning of verse 86: 9 is meant although not written, especially noticing that the gematrical value of 86: 8 is 41×19 in which 41 is the gematrical value of الی. It seems that 86: 9 with the gematrical value of 1000 (for یوم تبلی السرائر) has the word الی with the gematrical value of 41, and before that the text of the previous verse (انه علی رجعه لقادر) with the gematrical value of 779, before itself although not written: ...×19=9 1000 41 779 86
23:100 لعلّی اعمل صلحا فیما ترکت کلا انها کلمه هو قائلها و من ورائهم برزخ الی یوم یبعثون
In 23:99 and in 23:100, God says that when the death of man reaches, he asks God to return to the world to do righteous deeds and to make amends for what he has not done. The word of God in 23:100 is that these are all words that are said by man at this moment and it is not really known if he will do so, otherwise there will be the cycle of reincarnation until the Day of Judgment that will return him probably many times to the world, but does he remember why he wanted to return to the world and whether he would try to correct himself? It seems that the Qur'an's meaning of برزخ, which is mentioned only in this verse in relation to after death, is the same sustained cycle of reincarnation until that great event that causes the resurrection, ie in 23: 100, the meaning برزخ (ب(2) ر(200) ز(7) خ(700)) is the same تناسخ (ت(400) ن(50) ا(1) س(60) خ(600)), ...×19=100 400 50 1 60 600 2 200 7 600 23 and ...×19=100 600 60 1 50 400 600 7 200 2 23, and since یوم یبعثون mentioned in the verse is the same Day of Judgment, which will probably take place in 1658 هجری شمسی, it seems that verse 23: 100 is saying:
لعلی(140) اعمل(141) صلحا(129) فیما(131) ترکت(1020) کلا(51) انها(57) کلمه(95) هو(11) قائلها(147) و(6) من(90) ورائهم(262) التناسخ(1142) الی(41) 1658
for which we have
...×19=100+140+141+129+131+1020+51+57+95+11+147+6+90+262+1142+41+1658+23 and ...×19=100 140 141 129 131 1020 51 57 95 11 147 6 90 262 1142 41 1658 23.
3:27 تولج(439) الیل(71) فی(90) النهار(287) و(6) تولج(439) النهار(287) فی(90) الیل(71) و(6) تخرج(1203) الحی(49) من(90) المیت(481) و(6) تخرج(1203) المیت(481) من(90) الحی(49) و(6) ترزق(807) من(90) تشاء(702) بغیر(1212) حساب(71)
In this verse, God seems to liken the cycle of life and death for the soul in reincarnation to the cycle of day and night. So by 3:27, which has the gematrical value of 8326 (19=6+2+3+8) and for which we have ...×19=71 1212 702 90 ..... 90 71 439, God probably means:
تولج(439) الیل(71) فی(90) النهار(287) و(6) تولج(439) النهار(287) فی(90) الیل(71) و(6) فی(90) تناسخ(1111) تخرج(1203) الحی(49) من(90) المیت(481) و(6) تخرج(1203) المیت(481) من(90) الحی(49) و(6) ترزق(807) من(90) تشاء(702) بغیر(1212) حساب(71)
for which we have ...×19=71 1212 702 90 ..... 49 1203 1111 90 6 71 90 ..... 90 71 439.
Also the sum of the gematrical value of this expression (9527) and the numbers 3 and 27 (from 3:27) is 503×19. And it seems that in connection with 3:27, the emphasis is on the phrase " فی تناسخ تخرج الحی من المیت و تخرج المیت من الحی " with the gematrical value of 4853: 257×19=27+4853+3.