Witnessing in the Resurrection
Witnessing in the Resurrection (Arabic: الشَّهادَةُ يَوْمَ الْقِيامَةِ) refers to observing the reality of a human being's actions in this world and testifying based on that on the Day of Judgment. The realization of this testimony depends on "bearing witness" in this world, meaning direct knowledge and observation of the human being's actions, and then "giving testimony" in the Resurrection with Divine permission and based on knowledge and certainty. The subject of witnessing actions has been mentioned in twenty-eight verses of the Qur'an, including Qur'an 22:17, Qur'an 16:89, and Qur'an 41:20. In addition to the Qur'an, the presence of witnesses to actions has also been mentioned in supplications such as Supplication of Kumayl and the al-Sha'baniyya Supplication. This topic has been considered in theological texts as one of the stages of the hereafter and in ethical works as a deterrent against sin and a factor strengthening self-monitoring.
According to the view of theologians and Shi'a exegetes, the belief in witnesses to actions is an Islamic belief and a commonality among divine religions. These witnesses include God, prophets, Divine Saints (Awliya'), Angels, and also some creatures and elements of the world such as human limbs and the earth. The philosophy behind the multiplicity of witnesses is stated to be the strengthening of human internal monitoring, the conclusive divine proof by God, and the removal of any doubt in the reckoning of deeds. Narrations indicate that the presence of angels as witnesses, despite God's absolute knowledge, is to increase the human being's commitment to obedience and avoidance of sin.
Allama Tabataba'i believes that the station of witnessing actions is not a general position, but only the purified Divine Saints attain it, and ordinary believers are deprived of this station. Witnesses to actions report not only the appearance and quantity of human behavior but also its inner reality and quality, including the level of sincerity and intention, and their testimony covers both good and bad deeds.
The human reaction to the testimony of actions, especially the testimony of limbs, is accompanied by astonishment, terror, and objection, ultimately leading to the disgrace of criminals. Also, an order and stages have been mentioned for the testimony of witnesses, starting with the presentation of the record of actions and ending with the testimony of angels, body parts, and finally God the Almighty. Regarding the quality of the witnesses' speech, various views have been presented, ranging from metaphorical speech to real speech in the Hereafter.
Significance and Status
Witnessing in the Resurrection means seeing the truth of human actions in this world and then testifying to it on the Day of Judgment based on what has been observed.[1] Witnessing deeds is considered one of the stopping places (mawaqif) of the Day of Judgment,[2] where the witnesses of deeds must first "bear witness" (meaning they observe the person's action in this world and know him),[3][4] and then be present to "give testimony" in the Resurrection with God's permission,[5] and based on knowledge and awareness.[6][7]
Witnessing deeds is mentioned in twenty-eight verses of the Qur'an,[8] including Qur'an 22:17, Qur'an 16:89, and Qur'an 41:20.[9] In theological books, witnessing deeds is named as one of the stages of the Hereafter,[10] and in ethical books, it has been emphasized as a reminder and monitoring in the remembrance of God.[11] Also, witnessing deeds is mentioned in various supplications such as the al-Sha'baniyya Supplication and Supplication of Kumayl.[12]
Ali Rida A'rafi, the author of the book "Guwahan-i a'mal" (Witnesses of Deeds), introduces the belief in the presence of witnesses as an Islamic belief shared among divine religions like Judaism, and lists the testimony of God, prophets, saints, and divine angels among these commonalities.[13] According to Allama Tabataba'i, the position of witnessing deeds is not befitting every creature, the ordinary people and average believers are deprived of witnessing deeds; this position is exclusive to the pure and purified saints (awliya').[14] According to him, the lowest station of the witnesses (prophets, the Prophet (s), and the Infallible Imams (a)) is that they are under the guardianship (wilaya) of God and in the shadow of His blessing, and they are the people of the Straight Path.[15]
Witnesses of Deeds report both the appearance and quantity of deeds and the inner reality and quality of deeds, such as the level of sincerity of the action.[16] According to a narration quoted by al-Allama al-Majlisi from the Prophet (s), the witnesses of deeds testify not only to the good deeds of a person but also to his bad deeds.[17]
According to A'rafi, Shi'a scholars have mentioned the topic of witnesses of deeds under verses and narrations related to Resurrection and Judgment Day or under discussions of modesty.[18] Also, according to him, some religious scholars such as Abd Allah Jawadi Amuli,[19] Ja'far Subhani,[20] and Nasir Makarim Shirazi have presented material on this subject within some books and articles; and the most substantial discussion presented in this field is by Husayni Tihrani in the book Ma'ad-shinasi (Eschatology).[21]
Multiplicity of Witnesses
Nasir Makarim Shirazi, by categorizing the verses of the Qur'an, has named six categories of witnesses, which are: God, Prophets, Angels, hands, feet, ears, eyes, skin, and the earth.[22] Some exegetes have also mentioned the Record of Actions,[23] the Embodiment of Actions,[24] and other items as witnesses of the Resurrection.[25]
Philosophy of Multiplicity of Witnesses
Multiple witnesses are recognized as a factor for strengthening the human being internally, helping him in preserving and monitoring the soul (self).[26] Testimony in the Resurrection is designed as a conclusive divine proof (itmam al-hujja) to prove the truths of actions and cut off any doubt; this testimony must be based on a complete observation of the realities of actions (not just their appearance) so that excuses are invalidated and accounts are properly audited.[27] Ahmad b. Ali al-Tabrisi, a Shi'a muhaddith, has narrated from Imam al-Sadiq (a) that despite God Almighty's knowledge of hidden matters, He has appointed angels as witnesses for humans so that servants show more adherence to obedience to God in their presence and avoid sin with greater seriousness.[28]
Human Reaction to the Testimony of Deeds
Criminals, seeing the testimony of limbs testifying against them, become astonished and terrified[29] and reproach their skin with objection for its testimony.[30] After the testimony of the witnesses, they wish they were dust so as not to be disgraced.[31]
Differences of Witnesses
Differences have been mentioned for the witnesses of deeds. Some witnesses are inside the human being, like limbs and organs, and others, like God and the prophets, are outside his being.[32] Angels have the duty to record our deeds, while this matter is not among the inherent duties of the prophets and Imams (a), and they have attained the rank of witnessing deeds by possessing spiritual stations.[33] The testimony of limbs, earth, and time is also considered a natural reflection and recording of the effects of deeds in them.[34]
Stages of Witnessing
According to Ali Rida A'rafi, based on narrations, it can be inferred that the giving of testimony by the witnesses of deeds is performed in a specific order.[35] Nothing has been reported about the stages of the testimony of prophets and Imams, but A'rafi, citing a narration from Imam al-Baqir (a), mentions the testimony of body parts after the giving of the Record of Actions and the testimony of angels; according to this narration, if the individual denies his record of deeds, the divine angels are called to testify; if he rejects the testimony of the angels and swears he did not commit such acts, the human mouth is sealed, and his limbs and organs appear as witnesses and testify to his deeds; then God opens his tongue, which reproachfully blames the skin of the body for their testimony.[36] God is mentioned as the last witness in the Resurrection, after whom no one will testify.[37]
Quality of Speaking
Various views have been expressed regarding the quality of the speaking of the earth, time, the Qur'an, and body parts.[38]
- Some exegetes have mentioned the speaking of the earth as showing the effects of human actions on the earth.[39]
- Some believe that the speaking of body parts is real, not metaphorical, but due to the differences between this world and the Hereafter, the quality of speaking remains unknown to humans.[40] According to some exegetes, the speaking of the hand in the Resurrection means performing the same action that the human hand performed in this world; if the human hand is raised for treachery and disobedience or for supplication and divine obedience, it performs the same in front of the human's own eyes, not separately from the human, but the human himself is busy performing it with his hands.[41]
- Sayyid Muhammad Husayn Husayni Tihrani, the author of the book Ma'ad-shinasi, citing a narration from Imam al-Baqir (a),[42] believes that the Qur'an will appear on the Day of Resurrection with the face of a beautiful human being while testifying and will speak with a human tongue.[43] In the same narration, it is mentioned that Prayer (Salat) also has a form and creation that speaks and commands and forbids.[44]
Notes
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 12, p. 321.
- ↑ Nūrī, "Gawāhān-i rūz-i qiyāmat", p. 18.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 72.
- ↑ Jawādī Āmulī, Maʿād dar Qurʾān, p. 418.
- ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 7, p. 97.
- ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 7, p. 99.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 72.
- ↑ Subḥānī, Manshūr-i jāwīd, vol. 5, pp. 473-476.
- ↑ Ṣābūnī, Ṣafwat al-tafāsīr, vol. 2, p. 260; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 11, p. 359; vol. 3, p. 392; Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 378.
- ↑ Riḍāyī, "Manāzil-i ākhirat", p. 36.
- ↑ Ṭabrisī, Makārim al-akhlāq, p. 457.
- ↑ Kafʿamī, al-Miṣbāḥ, p. 559; Ibn Ṭāwūs, al-Iqbāl, vol. 3, p. 297.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 15.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 1, p. 321.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 1, p. 321.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 76.
- ↑ Majlisī, Biḥār al-anwār, vol. 7, p. 315.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 16.
- ↑ Jawādī Āmulī, Maʿād dar Qurʾān, pp. 411-421.
- ↑ Subḥānī, Manshūr-i jāwīd, vol. 5, pp. 472-498.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 16.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 20, p. 256.
- ↑ Subḥānī, Manshūr-i jāwīd, vol. 5, p. 492.
- ↑ Subḥānī, Maʿād-shināsī, p. 155.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 6, p. 584; Jawādī Āmulī, Maʿād dar Qurʾān, p. 416.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 65.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 12, pp. 322-323.
- ↑ Ṭabrisī, Al-Iḥtijāj, vol. 2, p. 348.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 431.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 379.
- ↑ Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 4, p. 138.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 63.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, pp. 66-67.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, pp. 66-67.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 70.
- ↑ Aʿrāfī, Gawāhān-i aʿmāl, p. 70.
- ↑ Ṣāliḥī Ḥājī-Ābādī, Insān wa shāhidān-i ṣādiq, p. 29.
- ↑ Ṣāliḥī Ḥājī-Ābādī, Insān wa shāhidān-i ṣādiq, pp. 116-117.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 27, p. 225; Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 7, pp. 267-268.
- ↑ Jaʿfarī, Tafsīr-i Kawthar, vol. 10, p. 118.
- ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 7, pp. 187-192.
- ↑ Kulaynī, al-Kāfī, vol. 2, p. 596.
- ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 7, p. 275.
- ↑ Kulaynī, al-Kāfī, vol. 2, p. 598.
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