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Draft:Witnesses of Deeds on the Day of Resurrection

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Witnesses of Deeds on the Day of Resurrection are groups that, by God's permission and based on their knowledge and awareness, bear witness to human actions in this world on the Day of Resurrection. In religious sources, God, Prophets, the Ahl al-Bayt (a), Angels, body parts, the Earth, and the Record of deeds are introduced as these witnesses. Some sources also list the Embodiment of deeds, Time, Martyrs, Prayer, and the Quran among the witnesses on the Day of Resurrection.

Exegetical and hadith sources explain how each group testifies. Angels testify based on recorded deeds; body parts testify according to their role in performing actions; and the Earth testifies regarding the locations where good or bad deeds occurred.

Significance and Status

Witnesses of deeds are groups that having observed and known human actions in this world,[1] testify for or against them on the Day of Resurrection by God's permission and based on their knowledge.[2] This testimony covers both evident and hidden actions, including the level of sincerity of the deed.[3]

According to Alireza Arafi, author of the book Witnesses of Deeds, the belief in the presence of witnesses is a common teaching among Abrahamic religions, the testimony of God, prophets, saints (Awliyaʾ), and archangels are among these shared beliefs.[4] He believes that ordinary individuals are deprived of the station of witnessing, and this station is exclusive to Divine Saints.[5]

Witnesses of deeds are mentioned in various supplications such as Munajat Shabaniyya, the Supplication of Kumayl [6] and ethical books refer to them as a means of maintaining the remembrance of God.[7] The testimony of certain witnesses being incompatible with God's attribute of concealed sins (Sattariyyat) has also been addressed in this book.[8]

Introduction of Witnesses

According to Arafi, a researcher in religious sciences, the topic of witnesses of deeds is mentioned somewhat infrequently under verses and narrations concerning Eschatology, Resurrection and Modesty;[9] the most major discussion in this field was conducted by Sayyid Muhammad Husayn Tehrani in his book Ma'adshinasi.[10]

Nasir Makarim Shirazi, a Shi'a exegete, categorizes Quranic verses to list six groups of witnesses:

  • God the Glorified
  • Prophets
  • Angels
  • Tongue, hands, feet, and ears
  • Skins of the body
  • The Earth

Some commentators have also listed the Record of deeds, Embodiment of deeds and other items as witnesses on the Day of Resurrection.

Philosophy of Multiple Witnesses

The existence of multiple witnesses is considered a cause for amplification of the internal discipline in humans, aiding them in self-preservation and control.[11] Ahmad b. Ali al-Tabrisi, a Shi'a hadith scholar, narrated from Imam al-Sadiq (a) that despite God's knowledge of hidden matters, He appointed angels as witnesses over humans so that servants, feeling their presence, would show greater attachment to obeying God and avoid sin with greater seriousness.[12]

God

Commentators, citing verses such as Qur'an 10:46 and Qur'an 22:17, name God as one of the witnesses of the Day of Resurrection.[13] God's testimony is mentioned as independent and not reliant on other beings, whereas the testimony of other witnesses is carried out under His will and management.[14] Ni'matullah Salehi, author of the book Human and Truthful Witnesses, citing Qur'an 10:46 and Verses 6 and 7 of Sura al-Mujadila, believes that God Almighty will be the final witness on the Resurrection, and no one will testify after Him.[15]

Prophets and Imams

Divine Prophets, the Prophet of Islam (s) and the Infallible Imams (a) are named among the witnesses on the Day of Resurrection.

Prophets

Prophets, having included the evident and hidden actions of the people of their time and those who came after them, are capable of testifying to all actions of human life.[16] Makarim Shirazi, citing Qur'an 16:89 and Qur'an 4:41, believes that every prophet is a witness and observer of their deeds as long as they are among their ummah; after them, their infallible successors (Awsiyaʾ) will be the witnesses of the ummah's deeds.[17]

The Prophet of Islam (s)

Verses revealed specifically about the testimony of the Prophet of Islam have caused his testimony to be discussed separately.[18]

  • Some, like Makarim Shirazi, citing Verse 16:89 and Verse 4:41 believe the Prophet of Islam is the witness to the deeds of the people of his own era.[19]
  • Another view, quoted from some commentators and supported by narrations,[20] considers the Prophet Muhammad (s) as a witness over all past prophets.[21]
  • According to Muhammad Husayn Tabataba'i, the author of Al-Mizan, the Prophet (s) is a witness over the station of other witnesses, and those witnesses testify over the people; Tabataba'i mentions the Prophet's testimony over the deeds of other people as being through the testimony of other witnesses.[22]
  • Arafi, relying on some narrations[23] and the words of Allama Majlisi,[24] believes the Prophet (s) has general administration and testimony over all creatures, servants and even divine prophets. His testimony confirms the prophets' delivery of the message and the servants' acceptance of it.[25] Referring to narrations about the Presentation of deeds (Ard al-Aʿmal) to the Prophet (s) after his passing,[26] he believes that the Prophet's testimony over all evident and hidden deeds on the Day of Resurrection is based on complete knowledge, and his passing does not affect this supervision.[27]

Infallible Imams (a)

Al-Kulayni in al-Kafi and al-Allama al-Majlisi in Bihar al-anwar have dedicated a chapter to the Ahl al-Bayt (a) being witnesses on the Day of Resurrection.[28] Huwayzi, author of Tafsir nur al-thaqalayn, narrates from the Prophet (s) that Ali (a) and eleven of his descendants are witnesses on the Day of Resurrection.[29] Some narrations refer to the Presentation of deeds to the Ahl al-Bayt (a), indicating their authority on the Day of Resurrection.[30] Sayyid Muhammad Husayn Husayni, citing Quranic verses, considers the station of witnessing exclusive to the Imams of Truth, believing that Imams of Falsehood (leaders of error) are incapable of testifying and can only invite their followers to their deeds.[31]

The Islamic Umma

Verse 143:2 is considered evidence of the Islamic Umma bearing witness on the Day of Resurrection.[32] Ja'far Subhani under this verse, and Abdullah Javadi Amoli under Verse 6 :23 and citing narrations believe that not the entire Islamic Umma can bear witness of deeds and it is specific to a group among them.[33]

The Perfect Ones of the Umma

Perfect human beings from the Umma are introduced as witnesses of deeds.[34] Al-'Allama al-Majlisi narrates from the Prophet (s) that some believing servants will also be among the witnesses of the Ummah.[35] Fadl b. Hasan al-Tabrisi, under Verse 84 :16, mentions the most just person of every era as being one of the witnesses.[36]

According to Jafar Subhani, the elite of the Umma is worthy of bearing witness, which in narrations is used to refer to the Infallible Leaders (a).[37] He believes that to include other classes of the Umma as witnesses, one must either attribute broad knowledge to them (to know hidden deeds) or limit their testimony to the evident deeds of their contemporaries.[38]

Angels

Ja'far Subhani, citing verses such as Verse 21 of 50:21 and 22, Verse 82:13 and Verse 82:13 as well as a narration from Imam Ali (a),[39] states that angels who oversaw human deeds in the world will testify against them in the Resurrection after the individual is summoned to the Divine Court of Justice.[40] Hossein Ansarian, author of the commentary on Dua Kumayl, states that the witnessing angels include the Kiram al-Katibin (Noble Recorders), Raqib, and 'Atid.[41]

Record of Deeds

Subhani citing verses such as 27-29 of Surah al-Jathiya and Verse 13:17, considers the Record of deeds as one of the witnesses on the Day of Resurrection.[42] However, Alireza Arafi believes that the record of deeds cannot be considered a witness, because the record of deeds is the reality of the human deed itself, and the deed—which records its own reality—cannot be counted as a witness.[43]

Body Parts

Main article: Testimony of body parts

Commentators have listed body parts among the witnesses of deeds on the Day of Resurrection.[44] Muhammad Husayn Tabataba'i believes that the testimony of body parts indicates a type of perception and awareness allowing them to see their owner's deeds.[45] He argues that if God gave limbs speech without them having alertness their testimony would not be valid, and the proof against His servants would not be complete.[46]

According to Tabataba'i, each limb testifies to the specific act related to it; the Quran mentions the hands, feet, eyes, ears and heart.[47] Sheikh al-Saduq narrated from Imam al-Sadiq (a) that the recitation and contemplation on certain Surahs of the Quran will cause body parts such as the flesh, blood, hair, nerves, and bones to testify in favor of the person on the Day of Resurrection.[48]

Quality of Testimony

Muhammad Husayn Husayni Tehrani, author of Ma'ad-shinasi, believes that in the Resurrection, the mouth is first sealed because of its habit of lying in the world, so the tongue cannot deny or lie during the testimony of the limbs.[49] Then, body parts testify based on the type of sin.[50] Makarim Shirazi, citing Verse 24:24and Verse 65:36 believes the tongue confesses to sins after the testimony of the hands and feet.[51] The tongue testifies to sins like backbiting and lying, while hands and feet testify to acts like theft.[52]

Allama Tabataba'i, citing Verse 20:41, believes that each limb also testifies to the sins of other limbs; for example, the ear testifies that its owner avoided listening to the recitation of Qur'an and spoke blasphemy with their tongue.[53] However, the skin, lacking hearing and sight, can only testify to sins where it was the tool of the act.[54] "Skin" here refers to the skin involved in the sin, referring to adultery and similar acts.[55]

Sayyid Muhammad Husayn Husayni Tehrani, explaining the lexical meaning of "Takallum" (speaking) and its usage in Quranic verses, believes that the "speaking" of the hand in the Resurrection means performing the same act it did in the world. If the hand was raised for betrayal or sin, or for supplication and obedience, it performs that same act before the person's eyes—not separate from the person.[56]

Commentators believe body parts do not testify against a Believer (Mu'min), because such testimony is for those whose punishment is certain, whereas believers receive their record in their right hand and are among the saved.[57] Al-Kulayni mentions a narration from Imam al-Baqir (a) regarding the limbs not testifying against believers.[58]

Earth

The Earth is considered one of the witnesses on the Day of Resurrection, recording human deeds and then testifying.[59] Ja'far Subhani, regarding Verse 99:4 and 5 as well as narrations from the Infallibles (a),[60] believes that not every part of the earth witnesses deeds, rather only the specific place where the good or bad deed was performed rises to testify.[61] He explains that based on Islamic philosophy, all beings, even the earth, possess a type of perception, the level of which depends on their degree of existence, a theory supported by numerous verses and narrations.[62] Al-Shaykh al-Tusi, citing a narration from Imam al-Sadiq (a), recommends performing daily Nafila prayers in different locations because places act as witnesses.[63] Salehi Haji-Abadi has cited various opinions regarding how time and place speak.[64]

Embodiment of Deeds

The embodiment of the deed with its otherworldly identity is counted among the witnesses.[65] Arafi believes there is a theory in theological and exegetical books regarding the Embodiment of deeds (Tajassum al-Aʿmal), stating that human deeds will be resurrected as beings and will testify for or against the person.[66] Citing a a narration from Imam al-Sajjad (a)[67], Arafi believes this witnessing goes beyond the testimony of other witnesses as when a sinner sees their ugly deeds present before them, they themselves testify to the ugliness of their actions.

Other Witnesses

In hadith sources, Martyrs,[68] Mosques,[69] Prayer,[70] the Quran[71] and Time[72] are listed among the witnesses on the Day of Resurrection. Allama Majlisi,citing a narration from the Prophet (s), lists nights, days, and months like Rajab, Sha'ban, and Ramadan as witnesses.[73]

Salehi Haji-Abadi believes that although the word "testimony" is not used for scholars (Ulama) in the Quran and narrations, hadiths regarding Intercession (Shafa'a)[74] and complains on the Day of Resurrection[75] mention scholars as intercessors over deeds, this intercession is equivalent to the testimony of the deed itself.[76]

Notes

  1. ↑ Javādī Āmulī, Maʿād dar Qurʾān, 1395 Sh, p. 418.
  2. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1427 AH, vol. 7, pp. 97–99.
  3. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 76.
  4. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 15.
  5. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 68.
  6. ↑ Kafʿamī, Al-Miṣbāḥ, 1405 AH, p. 559; Ibn Ṭāwūs, Al-Iqbāl, 1376 Sh, vol. 3, p. 297.
  7. ↑ Ṭabrisī, Makārim al-akhlāq, 1370 Sh, p. 457.
  8. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 82.
  9. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 16.
  10. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 16.
  11. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 65.
  12. ↑ Ṭabrisī, Al-Iḥtijāj, 1403 AH, vol. 2, p. 348.
  13. ↑ Qarāʾatī, Tafsīr-i Nūr, 1388 Sh, vol. 3, p. 579; Ṣābūnī, Ṣafwat al-tafāsīr, 1421 AH, vol. 2, p. 260.
  14. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 27.
  15. ↑ Ṣāliḥī Ḥājī-ābādī, Insān va shāhidān-i ṣādiq, 1387 Sh, p. 29.
  16. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 483.
  17. ↑ Makārim Shīrāzī, Tafsīr-i Namūna, 1371 Sh, vol. 11, p. 359; vol. 3, p. 392.
  18. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 483.
  19. ↑ Makārim Shīrāzī, Tafsīr-i Namūna, 1371 Sh, vol. 11, p. 359; vol. 3, p. 392.
  20. ↑ Huwayzī, Tafsīr Nūr al-thaqalayn, 1415 AH, vol. 3, p. 73.
  21. ↑ Makārim Shīrāzī, Tafsīr-i Namūna, 1371 Sh, vol. 3, p. 392.
  22. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 12, pp. 323–324.
  23. ↑ Ṭabrisī, Al-Iḥtijāj, 1403 AH, vol. 1, p. 242.
  24. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 310.
  25. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, pp. 30–33.
  26. ↑ Shaykh Mufīd, Al-Amālī, 1413 AH, p. 196; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 16, p. 110.
  27. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, pp. 33–35.
  28. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 190; Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 306.
  29. ↑ Huwayzī, Nūr al-thaqalayn, 1415 AH, vol. 3, p. 526.
  30. ↑ Tafsīr al-Qummī, 1363 Sh, vol. 1, p. 304; Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 219.
  31. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1423 AH, vol. 7, pp. 104–107.
  32. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 484.
  33. ↑ Javādī Āmulī, Maʿād dar Qurʾān, 1395 Sh, p. 416; Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 485.
  34. ↑ Javādī Āmulī, Maʿād dar Qurʾān, 1395 Sh, p. 416.
  35. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 315.
  36. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 6, p. 584.
  37. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 485.
  38. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 486.
  39. ↑ Nahj al-balāgha, Sermon 85, p. 116.
  40. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 487.
  41. ↑ Anṣāriyān, Sharḥ-i Duʿā-yi Kumayl, 1382 Sh, p. 477.
  42. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 492.
  43. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, p. 19.
  44. ↑ Mudarrisī, Min hudā al-Qurʾān, 1419 AH, vol. 8, p. 289; Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 11, p. 347.
  45. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 17, p. 378.
  46. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 17, p. 378.
  47. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 94; vol. 17, p. 103.
  48. ↑ Ṣadūq, Thawāb al-aʿmāl, 1406 AH, p. 123.
  49. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1423 AH, vol. 7, p. 186.
  50. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 94.
  51. ↑ Makārim Shīrāzī, Tafsīr-i Namūna, 1371 Sh, vol. 14, p. 419.
  52. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 94.
  53. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 17, p. 378.
  54. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 17, p. 379.
  55. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1423 AH, vol. 7, p. 198.
  56. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1423 AH, vol. 7, pp. 187–192.
  57. ↑ Javādī Āmulī, Maʿād dar Qurʾān, 1395 Sh, p. 419; Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 107.
  58. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 32.
  59. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, 1423 AH, vol. 7, p. 226.
  60. ↑ See: Shaykh Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 2, p. 343; Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 315.
  61. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 489.
  62. ↑ Subḥānī, Manshūr-i Jāvīd, 1390 Sh, vol. 5, p. 490.
  63. ↑ Tahdhīb al-aḥkām, 1407 AH, vol. 2, p. 335.
  64. ↑ Ṣāliḥī Ḥājī-ābādī, Insān va shāhidān-i ṣādiq, 1387 Sh, p. 116.
  65. ↑ Subḥānī, Maʿād-shināsī, 1387 Sh, p. 163.
  66. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, pp. 48–49.
  67. ↑ Aʿrāfī, Gavāhān-i aʿmāl, 1397 Sh, pp. 50–51.
  68. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, 1404 AH, vol. 15, p. 40.
  69. ↑ Shaykh Ṣadūq, al-Amālī, 1376 Sh, p. 359.
  70. ↑ ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 15, p. 108.
  71. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 596.
  72. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 315.
  73. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 7, p. 315.
  74. ↑ Rawḍat al-wāʿiẓīn, 1375 Sh, vol. 1, p. 11.
  75. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 613.
  76. ↑ Ṣāliḥī Ḥājī-ābādī, Insān va shāhidān-i ṣādiq, 1387 Sh, pp. 65–67.

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