Testimony by the Most Veracious of Witnesses

From:  "jagbir singh" <www.adishakti.org@gmail.com>
Thu Apr 29, 2004  11:50 am
Subject:  Testimony by the Most Veracious of Witnesses (that Muslims are unaware of)

> —- In shriadishakti@yahoogroups.com, alex arthur <dude11976@y...>
> wrote:
> >
> > 4. Now, i did complain last time that i got a sever
> > and indescribably terrifying catch when i met fellow
> > sahaj yogis at a doctors place some time after mothers
> > 81st birthday puja. Even then, i dont think i have
> > missed one single day of meditation...my faith in the
> > lord almighty/mother is (i hope) firm. I'm coming to
> > the point now...as regards shri mataji, i have felt
> > the vibrations, ok. I have felt the kundalini at the
> > crown of my head, like something moving on my scalp,
> > ok. I have felt a cool breeze coming down from the
> > top, on my head, and further down over my shoulders
> > too i think, ok.
—- In
shriadishakti@yahoogroups.com, "jagbir singh"
<adishakti_org@y...> wrote:
> Alex, you are experiencing just what hundreds of thousands of SYs
> are also feeling on a 24/7 basis. Vibrations are the Mystical Wind
> that the Bible proclaims will be proof of those born of the Spirit.
> Vibrations are also the Wind of Qiyamah that the Qur'n proclaims
> will be one of the Sure Signs that the Resurrection has begun.


The Divine Cool Breeze that you feel issuing forth from various parts
of your physical body will one day give testimony for or against you,
and vibrations are the most veracious of witness. Be careful of your
daily conduct on Earth for the rest of your life because it is
definitely the promised Resurrection!


Testimony by the Most Veracious of Witnesses

The Noble Qur'n makes it clear that the testimony given by sinners
in the court of divine justice will be utterly unique in nature,
bearing absolutely no similarity to the juridical procedures of this

The verses of the Qur'n that speak of the giving of testimony on the
day of resurrection proclaim that the hands, feet and even the skin
of the sinners will disclose the hidden sins that they committed
during their lives and that were previously unknown to all but God;
the sinner will stand revealed, to his utter dismay and terror. The
animation of these witnesses and the testimony they will bear to the
events that have happened in the world show that all the deeds we
perform are recorded both in the external world and in the various
organs and limbs of our bodies. When the conditions of this world are
replaced by those of the hereafter, on the day when, as the Qur'n
puts it, "secrets are made manifest and none will be able to conceal
anything or seek help from anyone." (86:9-10) all the deeds that have
been recorded will pour forth and begin to bear witness.

We can indeed observe in this world a pale and feeble example of what
is meant by things acquiring speech.

A doctor, for example, understands the language of the body. The rate
of the pulse may indicate fever, and yellowness of the eye proclaims
the presence of jaundice. To give another example, we can tell the
age of a tree from the circles within its trunk.

It is nonetheless true that we cannot know the exact modality of the
testimony that will be given in the hereafter. However, once the veil
is lifted from men's sight, their power of vision will increase and
their level of perception will be raised. They will embark on a new
life with enhanced means of perception and will see many things that
surrounded them in this world although they were unaware of them.
Thus the Qur'n says:

"You were in a state of negligence; now We have lifted the veil from
you so that your sight is today keen." (50:22).

Other verses speak of the multiplicity of the witnesses that will
come forward:

"Let them fear a day on which their tongues, their hands and their
feet shall bear testimony against them." (24:24).

"A day on which all the enemies of God will be drawn into the fire as
they stand next to their destined abode, their ears, their eyes and
the skin on their bodies shall testify to the sins they have
committed. They will address their limbs in astonishment, saying,
'How do you testify concerning our deeds' They will answer, 'God who
gave speech to all creatures has also given us speech. First He
created you, and now He brings you back to Him. You concealed your
ugly deeds not in order that your ears, eyes and skins should not
give witness today, but because you imagined God unaware of what you hid from other men. It is this groundless assumption that has brought about your perdition, for today you are in the ranks of the losers." (41:19-23).

This verse stresses that man is unable, in the last resort, to
conceal the sins he has committed with his limbs. This is not because
he under estimates his bodily form, which in the end turns out to
have been a means for recording his deeds, but because he imagines
that things are essentially autonomous and that much of what he has
done will be beyond the reach of God's knowledge. It is this
unawareness of the fact that nothing in creation is hidden to God
that casts men into the pit of eternal wretchedness.

The Qur'n further proclaims:

"Today We place the seal of silence on the mouths of the unbelievers
and transgressors. Their hands shall speak to us, and their feet
shall bear witness to what they have done." (36:65).

Imam al-Sadiq, upon whom be peace, said the following in
clarification of this matter:

"When men are gathered together before God on the day of
resurrection, everyone will be given the record of his deeds. When
they see the list of their crimes and their sins, they will begin to
deny them and they will refuse to confess. Then the angels will bear
witness to those sins having occurred, but still the sinners will
swear that they have done none of the deeds of which they are
accused. This is referred to in the verse, 'On the day when God shall
resurrect them all and they will swear lyingly to God as they once
swore lyingly to you' (58:18). It is then that God will place a seal
on their tongues and cause their bodies to begin speaking about what
they have done." (Tafsir al-Qummi, p. 552) Irrefutable witness

Even more remarkable is the fact that the deeds man has performed
will themselves take shape before his astonished eyes. This must
definitely be regarded as the most veracious form of testimony
possible; it closes off before the offender any defense, deception or
flight from chastisement, and strips him of denial and sophistry. No
crime remain unproven, and the sinners will be overtaken by shame and humiliation.

The Qur'n says:

"On the day of resurrection they will find whatever they have done
confronting them." (18:49).

Or again:

"There will be a day on which everyone who has done a good deed will
find it confronting him, and those who have done evil will wish that
it were kept far distant from them. God warns you against His
punishment for He is in truth compassionate toward His servants"

Since it is impossible for deeds to disappear in the hereafter, the
most that sinners can hope for is that a distance be maintained
between them and their deeds, a clear expression of their disgust
with what they them selves have done.

In addition to all the forgoing, and still more important than it,
God describes Himself as the witness to all the deeds of men:

"Why do they not believe in the signs of God? He is a witness to all
that you do." (3:98).

The Qur'n also mentions the prophets and those who have drawn close
to God as witnesses to man's deeds:

"The earth will shine with the light of its Lord. The record of men's
deeds will be brought forth and the prophets and the martyrs shall be
summoned to bear witness and judge among men so that none shall be
wronged." (39:69).

It should be borne in mind that such witness and testimony will not
be restricted to the outer aspect of men's deeds. What is meant is
rather testimony to the quality of deeds with respect to their good
or their evil, and whether they represented obedience or sin: in
short, the inner aspect of deeds.

The giving of witness on the day of resurrection is a sign of honor
and respect for those who are called upon, but it also indicates that
while in this world they had a certain awareness of men's inner
beings, that they were able to observe them just like their outer
beings and thus to record their deeds with precision and inerrancy.
It is obvious that conventional knowledge and sense perception are
quite inadequate for testimony of this kind; it depends on a more
profound mode of awareness that is able to embrace the inner
dimensions of man, an awareness that transcends our normal capacities and permits an unfailing distinction to be made between the pure and the impure.

Such testimony is based upon a clear vision of reality, and as such
it is infallible.

The Qur'n says:

"Tell men that whatever they do God will display to them whatever
they do, and the Messenger and the believers are aware of it. Then
they shall return to God Who knows the hidden and the manifest, so
that they will be requited for their good and their evil." (9:105).

According to commentaries on the Qur'n, what is meant here by "the
believers" is the Inerrant Imams from the Household of the Prophet,
peace and blessings be upon him and his family. They are
distinguished from other Godfearing people by the special grace and
favor they have received from in that they are both inwardly pure and
have been utterly purified by God. It is for this reason that the
giving of testimony in the hereafter has not been vouchsafed to all
men of piety.

Imam al-Baqir, peace be upon him, said in a certain tradition:

"No group or class of men can bear witness to the deeds of men except
the Inerrant Imams and the prophets of God. The generality of the
community has not been described by God as witnesses, because in this world there are people whose testimony cannot be trusted even for a handful of grass." (Tafsir al-Mizan, Vol. I, p. 332)

* * * * *

All the deeds of men have a profound effect on their beings. If
someone knows that injustice and crime are sinful but nonetheless
engages in them at the behest of his instinctual nature, a
contradiction will arise in his inner being that will burn and
torment him profoundly. But is it not he who has created this

If envy gnaws away at a man's inner being, is anyone responsible
apart from himself?

Imam al-Sadiq, upon whom be peace, said:

"Sin cuts more deeply than a knife." (Bihar al-Anwar, Vol. LXXIII, p.

All of our words and deeds are stored in the vast and mysterious
archive of our body and our soul, and they will be brought forth in
the tribunal of resurrection. The totality of our acts, good and bad,
are stored up within us and will ultimately take shape to confront us.

The reckoning of men's deeds that will take place in the hereafter
will, then, be utterly unique. No one may hope to obfuscate the truth
or to deny the contents of the precise record that is laid before
him. Everyone will be compelled to accept the truth and to submit to
its consequences. The hands, the feet and the skin will be called on
to give witness; God from Whose knowledge not at single atom in the
heavens and earth is hidden and Who is aware of the falling of leaf
from a tree, will also be a witness; and the prophets and the Imams
will bear their witness to whatever we have wrought.

It is obvious that it is impossible for us now to understand and
perceive fully all these dimensions of the inevitable reckoning that
will follow resurrection.



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