Do Muslims believe in reincarnation?

It’s not exactly what you’re thinking

Personally, I don’t; that’s the answer to your second question. As to your first: it depends on which sect of Islam we’re looking at. Setting aside my bring up as a Sunni Muslim under the Hanafi school of fiqh (Islamic jurisprudence) and the Ash’ari school of kalam (doctrinal or systemic theology; lit: speech), with influences from both Barelvism and Wahhabism, I’d like to talk about a sect I have never interacted with face-to-face before. The sect in question is the second largest branch of Shi’i Islam: Isma’ilism. Now, I’ve interacted with the Twelver/Imammiyya or ʾIthnā ʿAshariyya brand of Shi’ism. One of my class fellows in high school belonged to it. However, I have yet to meet an Isma’ili both online and in real life. So this is based on what I’ve read and heard.

Amongst almost all the Islamic mainstream sects — excluding Sufism which isn’t a sect per se but rather a mystic tradition — Isma’ilism is the most esoteric, even being referred to as the bātiniyya; from the word batin meaning hidden or esoteric. The mysterious and anonymous group called the Ikhwan-as-Safa or the “Brethren of Purity”, a group of unknown people that were famous for their esoteric and pseudo-scientific writings, are thought to be Isma’ili Shi’as. Surprisingly, the most prominent influence on Isma’ilism and their theology is Neoplatonism, which affected the majority of early Islamic thought but Isma’ilis even more so. This may simply owe to the obsession early Muslims had with the Greeks and their teachings in the arts of science, alchemy, and falsafa (philosophy).

Moreover, reincarnation itself is a nuanced topic. Are we discussing bodily, mental, or spiritual reincarnation? Let me take a wild guess and say that you’re talking about reincarnation as it appears in Hindu and/or Buddhist traditions, in which case the answer is a certified no. Yes, this may disagree with what I’ve said, but bear with me. There is indeed a form of reincarnation undergone by one specific individual at a particular time. But first, do you know anything about the Neoplatonic model of the world? Based on my limited knowledge it begins with The One, or the transcendent God, then the Nous or Intellect, then the Soul/Psyche, and finally the material world and each individual soul. While the Isma’ili modification of it is:

Source: The aforementioned Isma’ili model

• Allāh Ta’alā → Universal Intellect (sometimes called ‘Aql) → Universal Soul (Nafs-Al-kuliyya) → the physical world + souls
• The communication between Allāh Ta’alā and the Universal Intellect is heralded by the Amr or command of God. The Imams are viewed as reflections of this amr or sometimes the universal intellect.
• The ‘Aql is thought to be synonymous with the Qur’ānic qalam or pen; the instrument of Divine Decree.
• This worldview is heavily inspired by the Mu’tazilah as well, which is the rational school of kalam. The Mu’tazilah view God to be free from attributes, as that implies shirk. Essentially, God isn’t wise, He is Wisdom itself, for the latter insinuates that Allāh Ta’alā has components which is polytheism.
• Although the Zaydi Shi’a completely borrow the Mu’tazilah teaching, which is actually a Sunni teaching, the Isma’ilis modify it and say that it is wrong to state that God (SWT) is wise and it is just as wrong to say that He is not wise. Both statements associate the quality of creation with the Creator and in light of this are again polytheistic and not Islamic.

Source: Here’s the original Neoplatonic model; both images are borrowed from the internet.

This expressed in the words of Farhad Daftary in his “The Isma’ilis: Their history and doctrines” is:

“Hence, God is the originator or the mubdi, and His command or word act as an intermediary between Him and His creation. The universal intellect (aql) is the first originated being (al-mubda al-awwal), also called simply the first (al-awwal) and the preceder (al-sabiq ), since the amr or logos is united with it in existence. The intellect is eternal, motionless and perfect, both potentially and actually. It corresponds to the number one, and, in keeping with the Neoplatonic tradition, it is called the source of all light. From the intellect proceeds, through emanation (inbi’ath), the soul (nafs), or the universal soul (al-nafs al-kulliyya), also referred to as the second (al-thani) and the follower (al-tali), corresponding to the psyche of the Neoplatonists.”

However, there is another model proposed by Hamid al-din al-Kirnani, one of the Da’is (Missionaries) of Isma’ilism, whose model was and is predominantly used by the Tayyibi Isma’ilis of the modern world. Instead of the typical Neoplatonic idea, he used ten emanations or intellects for his. Both the ‘Aql (First Intellect) and Soul (Second Intellect) are used, however, there is a Third Intellect as well. This intellect wanted to usurp the Second and in such an attempt was diminished to the Tenth Intellect — although there are no other Intellects between it and the Second one after this i.e. there are seven empty slots between the two. The number seven is sacred in Isma’ilism, with there being six Prophetic eras, from Adam (عَلَيْهِ ٱلسَّلَامُ) to Muhammad (ﷺ), and the final one succeeding that of the Prophet (ﷺ).

Each prophet (عَلَيْهِ ٱلسَّلَامُ) has their own Imam and Imamate continue, adding to their era. An era is marked by the scripture and law of the prophet (عَلَيْهِ ٱلسَّلَامُ); continuing until the next law-bringing prophet (عَلَيْهِ ٱلسَّلَامُ) comes. For instance, John the Baptist (the Prophet Yahya عَلَيْهِ ٱلسَّلَامُ) and Aaron (the Prophet Harūn عَلَيْهِ ٱلسَّلَامُ) are Messengers/Imams (عَلَيْهِ ٱلسَّلَامُ) tasked with carrying on the message of Musa (عَلَيْهِ ٱلسَّلَامُ) until the arrival of ‘Isa (عَلَيْهِ ٱلسَّلَامُ). Eventually, a Messianic figure, comparable to the Mahdi in Sunnism and Twelver Shi’ism, by the name of al-Qa’im will appear, bringing a new and final era. In this age, men will shift from the exoteric interpretation of the Qur’ān to the esoteric one, known only to the Prophet (ﷺ) and the Imams.

Ironically, many Nizari Isma’ili Imams have established the age of the al-Qa’im but this decision was soon overturned by the succeeding Imams — due to the power vested in each Imam as an infallible human — who can state new interpretations of the Qur’ān, even if they override previous interpretations. It is said that once this figure appears, he will establish a state of human perfection, where Heaven exists as a mental state and a small reckoning or judgment will ensue. Then he will ascend to merge with the Tenth Intellect; reincarnating into the Ninth, the Eighth, and so on so that the Third Intellect is recovered. Subsequently, another reincarnation will take place with the al-Qa’im rising to the place of the Second Intellect, thus, unifying himself with the Soul.

This is the reincarnation I was talking about. It has been interpreted by many as both a bodily and spiritual ascension/reincarnation, with the Messianic figure rising up the ladder of emanations, consequently fulfilling the desire of the Third Intellect; the origin of our material world. Afterward, the cosmic cycle ceases, with the final and true Judgement pursuing. I’m sure you can think of what happens next. To finally answer your question, yes some Muslims do believe in reincarnation. The specifics are quite different from what you’d expect but it is undoubtedly reincarnation. And with the homogeneity present within the three Tayyibi Shi’i sects (the Dawoodi Boras, the Sulaymanis, the Alavi/Alawi Boras) in terms of theology, these “some Muslims” number in at least the millions. Is that not enough? I hope this helps, have a nice day!