An-Nahl (The Bee)

84. “And (remember) the Day We will raise up a witness from every nation. Then, shall no permission be given to those who disbelieved, nor shall they be allowed to make amends.”

The issue of the witnesses of the Day of Resurrection has been repeatedly propoused in the Qur’an. The prophets, angles, Allah’s saints, the earth as well as one’s bodily organs are among the witnesses on that Day.

Imam Sadiq (as) has remarked:

“There is an ‘Imam’ a ‘leader’ for every nation and for every period with whom people will be mustered.”

Imam Baqir (as) has mentioned concerning the verse:

“We are verily the witnesses of this nation.”

Although the Almighty is Omnipresent and Omniscient as to everything, the fact that numerous witnesses are there to testify and bear witness will lead to the emergence of men of virtue and abstinence for the faithful, and will lead to the exposing of the scandals of the culprits.

The necessary pre-requisite for bearing witness is one’s knowledge. Therefore, Allah’s saints, who will bear testimony for us in the day of resurrection, must have an observation over our performances in this world.

This is in line with our belief which, according to numerous Islamic quotations, and in accordance with the noble verse that says:

“…Allah will see your work and (so will) His Messengers and the believers…”1 ,

all records of our performances are being reported to Imam-i-Zaman (as) every week. If we exclude this belief, the verses about the issue of bearing witness on the Day of Resurrection are not justifiable. How can one who is not aware of our performances or is not just, bear witness as to our acts on the Day of Resurrection?

The Arabic term /’isti’tab/ is derived from //itab/ which means a guilty person asks the owner of the right to blame him so as to quell his anger thereby and then condescend as to his forgiveness.

One is able both to repent of his sins, and apologize for his guilts, and compensate for his wrongdoings in this world. However, in the Resurrection Day, there is no room for justification; nor would any apologies be accepted; nor one can compensate.

Yet, the act of justification is to be dismissed, for when some hell-dwellers tell others:

“…Had it not been for you, we would certainly have been believers”2 ,

they will be addressed in this way:

“…Nay, you (yourselves) were not believers.”3

However, to make up for a sin is out of the question, for when they ask Allah, saying:

“…therefore send us back, we will do good…”4 ,

this will be the answer:

“…By no means! it is a (mere) word that he speaks…”5

which signifies: The case is not so for he utters such words verbally but he will be acting just in the same way if he be returned to his previous position in the world.

As for offering apologies it is also out of the question, for the Qur’an says:

“They will not be allowed to put forth excuses.”6

As the issues involved in the Divine Court are keeping account and record of everything, as well as bearing testimony and witnesses, there will be no rooms left for apologizing, rationalizing or securing the other side’s consent.

The verse says:

“And (remember) the Day We will raise up a witness from every nation. Then, shall no permission be given to those who disbelieved, nor shall they be allowed to make amends.”