Finding the Prophet on the Last Day

The Muhammadan Advantage

In a now-infamous interview, the former multi-millionaire British Prime Minister was asked about the greatest sacrifice he had to make growing up. His response? "Sky TV." Yes, you read that right. Growing up without satellite tv was the pinnacle of his childhood hardships.

This anecdote starkly illustrates what many call the "postcode lottery" or "genetic lottery"¹ - the set of privileges we're born into that can significantly influence our life's trajectory. Whether it's being born into wealth, possessing good looks, having a high IQ, growing up in a stable family, or simply living in a developed nation - these factors, entirely beyond our control, can determine our potential for astronomical success or a more humble lifestyle.

But what if you could influence your "genetic lottery" for the afterlife? What if you could shape how you'll be "born" or resurrected in the next world? This realisation was revealed to the great saint Malik bin Dinar, during an extremely low point in his life.

The Repentance of Malik bin Dinar

Malik bin Dinar was a revered early ascetic and a great saint, but his past was a stark contrast to the piety he later embodied. He, may Allah be pleased with him, narrates his story in the following way: “I was a policeman and very fond of drinking. I led a care-free life. I bought a beautiful slave girl whom I loved dearly. I had a daughter from her, a lovely child. When my daughter began to walk, I loved her all the more and she remained with me all the time. The innocent child had a strange habit. When she saw a glass of wine in my hands, she would snatch it and spill it on my clothes. Being fond of her, I never scolded her. As fate would have it, my child died when she was two years old and I was shocked and sorely grieved.

One the night of 15th of Shaaban, I was drunk and went to sleep without performing Isha prayers. I had a horrible dream. I saw myself among those bring driven to the assembly of people on the Day of Resurrection. I heard a noise and felt something following me. When I looked back, I saw a huge snake chasing me. Ah! It was a horrible sight; the snake had blue catlike eyes, its mouth was wide open and it was rushing toward me furiously! I ran faster in terror, desperate for my life, the horrible snake still running after me and drawing closer.

“I saw an old man, dressed in elegant clothes with rich perfumes wafting all around his person, I greeted him saying, “Assalamu alaykum” and he returned my greetings. I said, “For the sake of Allah, help me in my misery”. He said “I am too weak to help you against such a mighty foe; it is beyond my powers. But you must go on running; perhaps you may find some help”. Running wildly I saw a cliff in front of me and climbed it, but on reaching its top, I saw, beyond it, the raging fire of hell. Meanwhile, I heard a voice calling aloud, “Get back, for, you are not one of them (the dwellers of hell).

“I turned and began to run in the opposite direction. The snake also turned around and came after me. I saw again the old man in white robes and said, “Old man, can’t you save me from this python.” The man began to cry and said, “I am too weak to help you against such a mighty snake, but I can tell you that there is a hill nearby where they keep the ‘sacred trusts’ of the Muslims. If you go up that hill, you might find something of yours, kept in trust, which might save you from the snake.” I rushed toward the hill, which was round in shape, with a large number of open curtailed casements. The casements had golden shutters studded with rich rubies, and most precious jewels; on each shutter hung a curtain made of the rarest silk.

“When I was going to climb the hill, the angels called aloud, “Open the windows and raise the curtains and come out of your closets! Here is an unfortunate man in misery; may be you have with you some ‘trust’ of his, that might help him in his distress.” The windows opened at once, the curtains went up, and there issued forth from the casements a host of innocent children, with faces bright as the full moon. By this time I was utterly despondent, for the snake had drawn very close to me. Now the children called their friends, “Come out quickly, all of you, for the snake has come very close to him.”

Hearing this, more children came out of their windows, in large crowds, and among them I saw my own dear daughter who had died some time ago. She also espied me and began to weep, exclaiming, “By Allah! He is my own dear father.” She jumped on a swinging cradle, which seemed to be made from heavenly light (Noor) and darted across to me. Next moment, she was standing by my side and I took her to my bosom; she lifted her left hand towards me and with her right hand motioned the snake away.

The snake went away immediately. Then she gave me a seat and sat in my lap and began to stroke my beard with her right hand saying, “My dear father, ‘Has not the time come for the believers (who indulge in sins) that their hearts should submit in all humility to the remembrance of Allah and to the truth which is revealed’ (Al-Hadeed:16)”. I was moved to tears and asked her, “My daughter, do all of you know the meanings of the Qur’an? She replied “We understand the Holy Quran even better than you.”

I asked her “My dear child, what was this snake?” She said “It was your own evil deeds which had made it so strong that it was about to push you into Jahannam”. I asked “And who was that white-robed old man?” She replied “That were your good deeds and you had made them so weak with your scanty good deeds that he could not help you against the snake (though he suggested to you a means of escape.)”

I asked “What are all of you doing on this hill?” She replied “We are children of Muslims, who died in infancy. We shall live here till the Day of Resurrection, waiting to be reunited with you when you come to us at last and we shall intercede for you with our Lord”. And then I awoke from the dream, with the fright (of the snake) still heavy on my heart. I turned to Allah in repentance, as soon as I arose; and abandoned all my evil ways.²

Malik bin Dinar’s dream showed him that his current actions were creating a set of huge dangers for him in the next life. The opposite of which is also true. Whilst we can't control the circumstances of our birth in this world in order to take advantage of privileges that can bring success, Allah has given us the power to shape our 'birth' into the next. How we are resurrected, with whom and with what are all determined by our choices and actions in this life.

Worship gives you an advantage, faith gives you an advantage, the people you associated with give you an advantage and a sound heart gives you an advantage. As Allah mentions that the Prophet Ibrahim, peace be upon him, supplicated,

And do not disgrace me on the Day when all people are resurrected: the Day when neither wealth nor children can help, except one that brings to Allah a sound heart. (Quran 26:88)

On to the Last Day

The Day of Standing, the Day of Resurrection, the Day of Recompense, the Day of Reckoning, the Day of Gathering, the Day of Mutual Loss and Gain…The Day of Judgement has many names in the Quran, each one reflecting the magnitude of the day which is on a scale that has never been witnessed before or will be witnessed again.

Central to the Quran's message is the promise that humanity will be physically resurrected to face a comprehensive process of justice, retribution and redress. On this day, every case will be resolved, every wrong addressed, and every right restored. The ultimate right will be that of God Himself - humanity's duty to worship Him alone and our response to His messengers and message.

The Quran paints a vivid, often graphic picture of this day. Its purpose? To instil a sense of awe and accountability in every individual. By presenting such powerful imagery, the Quran encourages us to hold ourselves accountable now, before we face our final account on that momentous day.

O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing. On the Day you see it, every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe. (Surah Hajj: 1-2)

When the sun is wrapped up, And when the stars fall, dispersing, And when the mountains are removed And when full-term she-camels are neglected, And when the wild beasts are gathered, And when the seas are filled with flame, And when the souls are paired, And when the girl [who was] buried alive is asked For what sin she was killed, And when the pages are made public, And when the sky is stripped away, And when Hellfire is set ablaze, And when Paradise is brought near, A soul will [then] know what it has brought [with it]. (Surah Takweer: 1-14)

On the Day a man will flee from his brother, And his mother and his father. And his wife and his children. For every man, that Day, will be a matter adequate for him. (Surah Abasa: 34-37)

The Companions view of the Last Day

Time is relative. What passes for a day here is determined by the orbit of the earth but now where on heavenly timescales where time is not measured by minutes. In the realm of the hereafter, our perception of time shifts dramatically. As the Quran illustrates: "The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years." (Surah Al-Ma'arij, 70:4)

In this new reality, our previous lives may seem like a distant dream. Just as our earthly existence progresses through stages - birth, childhood, adolescence, adulthood, old age, and death - the Last Day unfolds in its own series of momentous events: The Resurrection where our bodies will grow from the earth, the Gathering, in which humanity will be naked, barefooted and uncircumcised, the Intercession, where people will look for help, the Questioning, where the duty of the prayer, as well as the eyes, ears, heart, youth, wealth and how it was earned and what it was spent on will all be questioned, the Books of Deeds, which will be presented in the right or left hands, the Scales in which good and evil actions will be weighed, the Bridge over the Fire (As-Sirat) which people will flash, run, walk, crawl or fall off, the Archways to settle disputes, and the Prophet's Lake (Al-Kawthar) where he will await his Ummah.³

Each of these stages requires faith and accepted good works to navigate successfully. The gravity of this day was not lost on the companions of the Prophet (peace be upon him). Once, Sayyidina Abu Bakr asked for water. When presented with a cold glass, he took a sip and began to weep. When asked why, he replied, "This cold water is a blessing, and I remembered the verse: 'Then you will be asked that Day about blessing.'" (Surah At-Takathur, 102:8). There was no one more aware of the difficulty of this day than the Companions. They minimised their halal possessions so they could minimise their accountability. They maximised their worship so they could have provisions to pass through successfully; yet despite all of that they still did not place their hopes in their actions. Instead they placed their hopes in the Prophet of Allah ﷺ.

The Counterbalance of Mercy

The companions of the Prophet ﷺ possessed a deeper understanding of the Quranic narrative. They grasped both the terrifying reality of the Day of Judgment but then at the same time the greatness of the Prophet’s rank before Allah. This dual awareness shaped their approach to faith and preparation for the afterlife.

Consider these contrasting Quranic verses:

1. The Day's severity:

"And you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe." (Surah Al-Hajj, 22:2)

Balanced by the assurance:

"On that Day, Allah will never humiliate the Prophet and those who are with him..." (Surah At-Tahrim, 66:8)

2. The Day's selfish nature:

"On the Day a man will flee from his brother, and his mother and his father, and his wife and his children. For every man, that Day, will be a matter adequate for him." (Surah 'Abasa, 80:34-37)

Counterbalanced by the Prophet's compassion:

"There has come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful." (Surah At-Tawbah, 9:128)

3. The Day's stark revelations:

"And when the pages are made public, and when the sky is stripped away, and when Hellfire is set ablaze, and when Paradise is brought near, a soul will [then] know what it has brought [with it]." (Surah At-Takwir, 81:10-14)

Offset by the Prophet's universal mercy:

"And We have not sent you, [O Prophet], except as a mercy to the worlds." (Surah Al-Anbiya, 21:107)

This juxtaposition reveals a profound truth: the counterbalance to the severity of the Day of Account is the Prophet himself. Amidst billions standing in depths of despair, his is the only face whose appearance brings hope and it is that blessed face that all eyes will be seeking amidst a sea of faces.

Hadith of Intercession

We had organised a ‘Sirah Event’ in school in which every class had been allocated a topic regarding the Prophet, may Allah bless him and grant him peace. The topics that we gave were all to do with his Khasa’is, the Prophetic Uniquities.⁴ By one of the stands in the School hall stood a vicar looking at the diagrams that the children had drawn, showing the stages of the intercession. ‘Have you ever heard of this before: the Prophet’s intercession?’ I asked. ‘No I haven’t he replied,’ with an interest. ‘Well let me tell you about it...’ and I related the following hadith:

It is related from Abu Hurairah that the Messenger of Allah ﷺ said: I am the leader of all mankind on the Last Day. Do you know what that will entail? Allah shall gather all the people, the first to the last in one level place where they will be able to hear the herald and the sight will see them all. The sun will come near to them. The people will reach a level of grief and distress which they cannot endure and cannot bear. Some of the people will say, ‘Don't you see in what condition you are in? Will you not look for someone who can intercede for you with your Lord?’ Some people will say ‘Go to Adam, (upon him be peace)!’

They will go to Adam and say: ‘O Adam! You are the father of mankind, Allah created you with His Hands, and breathed into you from His spirit, He ordered the angels to prostrate to you and so they prostrated to you; intercede for us with your Lord. Do you not you see what we are suffering?’ Adam will reply, 'My Lord is angry as He has never been before and will never be again. He forbade me the tree, but I disobeyed Him.⁵ Myself! Myself! Myself! Go to someone else! Go to Nuh (upon him be peace).'

They will go to Nuh and say, 'O Nuh! You are the first of the messengers to the people of the earth and Allah named you a thankful slave. Intercede for us with your Lord. Do you not see what we are suffering? Nuh will reply: ‘My Lord is angry as He has never been before and will never be again. I was given an answered supplication and I supplicated against my people. Myself! Myself! Myself! Go to someone else! Go to Ibrahim (upon him be peace).’

They will go to Ibrahim and say, ‘O Ibrahim! You are the Prophet of Allah and His close friend among the people of the earth. Intercede for us with your Lord. Do you not see what we are suffering?’ He will say to them, ‘My Lord is angry as He has never been before and will never be again. I gave three statements.⁶ Myself! Myself! Myself! Go to someone else! Go to Musa (upon him be peace).’

They will go to Musa and say, ‘O Musa, you are the Messenger of Allah. Allah preferred you with His message and His Speech above all other people. Intercede with your Lord for us. Do you not see what we are suffering?’ He will say, ‘My Lord is angry as He has never been before and will never be again. I killed a soul which I was not commanded to kill. Myself! Myself! Myself! Go to someone else! Go to ‘Isa the son of Maryam (upon him be peace).’

They will go to ‘Isa and say, ‘O ‘Isa! You are the Messenger of Allah and His Word which He cast into Maryam and a spirit from Him. You spoke to people while in the cradle. Intercede with your Lord for us. Do you not see what we are suffering?’ ‘Isa will say, ‘My Lord is angry as He has never been before and will never be again,’ and he did not mention a wrong. ‘Myself! Myself! Myself! Go to someone else. Go to Muhammad ﷺ.’

They will come to me and say, ‘O Muhammad ﷺ! You are the Messenger of Allah and the Seal of the Prophets. For your sake, Allah has forgiven that which has passed and that which was to come. Intercede with your Lord for us. Do you not see what we are suffering?’

And I will reply ‘I am for it, I am for it.’ I will go and arrive under the Throne and fall down in prostration to my Lord. Then Allah will inspire me with words to praise and extol Him with which He will have inspired to no one before me. Then it will be said, ‘O Muhammad ﷺ, raise your head. Ask and your request will be granted. Intercede and your intercession will be accepted.’ I will lift my head and say, ‘My nation my Lord, my nation my Lord, my nation my Lord!’

It will be said, ‘O Muhammad ﷺ, bring in by the right-hand gate of the gates of the Garden those of your nation who will have no account and the rest of your nation can share the other gates with other people.’ Then he said, ‘By the One in Whose Hand my soul is, the distance between the two gateposts of the gates of the Garden is as far as between Makkah and Himyar or Makkah and Bosra.⁷” Related by Bukhari.

The vicar listened captivated throughout. At the end of the narration, he paused and then said, ‘Thank you,’ that was fascinating. I had never heard of this before.’

Billions of souls will stand in the depths of despair and in this moment of ultimate crisis, only one figure can offer salvation: the Prophet Muhammad (peace be upon him). And what is the one action of the Prophet that is the greatest heroic act? A sajdah. One single prostration from the Prophet to Allah is enough for the tide to turn, for the anger of Allah to abate, and for divine mercy to pour on to humanity.

The revelation that people will be running from prophet to prophet - from Adam to Noah, to Abraham, to Moses, and to Jesus - serves a crucial purpose. Some scholars argue that this process is necessary in order to show to everyone that there is no one who can intercede besides al-Mustafa: the Chosen One.⁸ This resulted in everyone knowing his supreme rank, elevated status, perfect closeness, and outstanding virtue over all creation, including human prophets and angels. It underscores the unique position of Prophet Muhammad ﷺ as the final and ultimate intercessor.

Other scholars suggest that people will seek help from all prophets, but these five are specifically mentioned due to their elevated status:

1. Adam - The father of humanity

2. Noah - The first messenger

3. Abraham - Recognised by all Abrahamic religions

4. Moses - Leader of the second-largest following

5. Jesus - The last prophet before the Prophet of Allah, Sayyidina Muhammad ﷺ

Why did the Prophet ﷺ share this information with us? One of the scholars said that ‘He wanted to inform us of his status on the Day of Judgment so that we can remain in our place, resting until his turn comes and he says: "I am for it, I am for it." Thus, anyone who has not received this hadith or has forgotten it will certainly face the hardship of going from one prophet to another, unlike those who have received it and remembered it. The Messenger of Allah ﷺ said in the hadith: "And I do not boast," meaning: I do not boast of being the master of the children of Adam among the prophets and those below them. Rather, my intention was to provide you relief from the hardship on the Day of Judgment, as per the prior promise from Allah that I would be the first intercessor and the first to intercede.’⁹ His intention was to ease our hearts and minds concerning the Day of Judgment. He wanted us to find solace in his intercession, encouraging us to seek him alone in that critical moment.

However, a warning comes with this knowledge. Some Muslims may forget this crucial lesson, spending years seeking intercession from sources other than their own Prophet. This misguided approach could lead to distress and confusion on the Day of Judgment.

The Companions understood this profound truth: the key is to find the Prophet on the Last Day. But how does one ensure this? By securing his intercession in this life. They recognized that the Muhammadan Advantage isn't just about following rules or accumulating good deeds. It's about forging a deep, personal connection with the Prophet ﷺ in this world, so that not only we can benefit from his intercession in the next but also receive what the Prophet said to his Companions when a Bedouin visited him with a simple by very startling question.

When is the Last Day?

Imagine a moment where someone, deeply concerned about the future, asks the Prophet ﷺ the ultimate question: "When is the Last Day?" It’s a question that could have led to a detailed discourse on the end of times, yet the Prophet's response cuts right to the heart of the matter. Instead of giving a date or a sign, he simply asks, "What have you prepared for it?"

The man’s reply is honest, almost disarmingly so: "Not much, except that I love Allah and His Messenger." It's the kind of response that feels both vulnerable and real—he admits he’s not perfect, that he hasn’t done as much as he should have. And yet, the Prophet’s answer is transformative. He says, "You will be with those whom you love."

This statement isn't just a gentle reassurance; it’s a profound truth that echoes across time. Anas ibn Malik, who was there, said the companions were over the moon; ‘We had never been more joyous over anything other than the day we became Muslim, than this day.’ For those words: "You will be with those whom you love" was a declaration that elevated love itself to a spiritual act, something so powerful that it could shape one’s destiny.

Anas added something deeply personal: "I love the Prophet, Abu Bakr, and Umar, and I hope to be with them through my love for them, even if my deeds aren’t like theirs."

This understanding shaped the outlook of the Companions: on the one hand they had the stark reality of the severity of the Last Day and at the same time they had the counterbalance of the greatness of the rank of the Prophet with Allah. Hence they did not prioritise anything above his love and attachment to him ﷺ. Finding him on the Last Day means finding him in this life ﷺ.

In essence, the Muhammadan Advantage is our lifeline on the Day of Judgment - a connection to the one whose single prostration is so loved by Allah that it can change the fate of billions.

1. Warren Buffet the most successful investor of all time coined this as the Ovarian lottery.

2. Ibn Jawzi and many others

3. This is not an exhaustive list and there are different opinions on the sequence of the stages. It is well worth reading Imam al-Ghazzali’s book ‘Remembrance of Death and the Afterlife’ or a shorter work Imam al-Haddad’s book ‘The Lives of Man.’

4. I deliberately avoided presenting the Prophet from a historical biographical perspective. Presenting the Prophet to people through the Sirah does not give us a real picture as to who he ﷺ is.

5. Prophets do not commit sins and are divinely protected (ma’sum) from doing so according to the doctrine of Ahl al-Sunnah wa al-Jama’ah. The events that each of the Prophets recount and use an excuse are not considered ‘sins’ but as expressions of neediness that show their servitude before the Exaltedness of the Almighty.

6. The literal translation here is I gave three lies, referring to three incidents which when analysed were not lies but where a secondary meaning is intended rather than the first.

7. The distance between Makkah and Bosrah in Syria or Himyar in Yemen is about 1500 km.

8. Imam as-Subkī said in Shifā’ as-Siqām in which he concludes ‘It is right for the one in this position to be the leader of the nations, and to travel to Medina to visit him with great honour, not just in a casual manner.’

9. Imam Abd ul-Wahhab Sha’rani in al-Yawaqit wa al-Jawahir.