The Key to Salvation on the Day of Reckoning

The plea of the man who concealed his faith from the people of Pharaoh was: “And O my people, indeed I fear for you the Day of Calling, the Day you will turn your backs fleeing; there is not for you from Allah any protector. And whoever Allah sends astray — there is not for him any guide.” (40:33). It is the plea of one who fears with compassionate fear — he knew, he was certain, and thus he feared and felt mercy for them. Similar to him is the man in Surat Ya Sin who came from the farthest part of the city, hastening. Both of them warned their people about a tremendous Day — a Day when every nursing mother will forget her nursing child, every pregnant woman will miscarry, and people will appear intoxicated though they are not intoxicated, but the punishment of Allah is severe; a Day when children’s hair will turn gray and the sky will split open.

There is nothing surprising about their warnings of the Day of Reckoning, even though those who were warned did not believe in it. For if they outwardly denied it, their innate nature does not. Their very creation from a “despised fluid” is itself proof of resurrection. The spread of injustice on earth is another indication that justice will certainly be established — otherwise, life would have no meaning. As Allah says: “We set up the scales of justice for the Day of Judgment, so no soul will be wronged in the least. And [even] if a deed is the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.” (21:47). It is the Day when justice is restored, the oppressor is held accountable, and the oppressed are given their rights, exactly as Allah has promised.

The greatest proof of the Day of Reckoning is the subjugation of all creation by death — the clearest sign that they are owned, and that everything around them is owned. “All authority is His [alone] on the Day the Trumpet will be blown. He is the Knower of all — seen or unseen. And He is the All-Wise, All-Aware.” (6:73). The land of gathering belongs to Him, the creation belongs to Him, and the angels belong to Him. He does whatever He wills and decrees whatever He wishes; He is the All-Powerful, the Almighty.

At that moment, the human being remembers Allah’s saying: “We will soon attend to you [for judgment], O two multitudes [of jinn and humans]!” (55:31). This “attending to” is an expression of utmost attention and a form of warning. Allah, exalted is He, is not occupied with anything such that He needs to “attend,” but it is a depiction suited to human understanding — a terrifying, earth-shaking warning that rattles the heart merely by imagining it. While in today’s world, Allah says to His servants: “Do whatever you will; He is Seeing of what you do.”

One of the implications of Allah “attending to” His servants on the Day of Resurrection is that they will have no occupation on that Day except awaiting the judgment — and during that waiting, the calling out begins.

Thus, the name “The Day of Calling” casts over it the shadow of cries, calls, and voices echoing from every direction — a Day of crowding and disputation, as Allah says: “The Day you will turn back fleeing; you will have no protector from Allah.” (40:33).

On the Day of Calling, creation will call out to one another: some seeking help, some pleading, some surrendering, some offering greetings, some reproaching, some apologizing, some commanding, some declaring obedience, some biting their hands in regret, and others rejoicing.

The warning of that believing man was an attempt to save his people — to deliver them from every terrifying call on the Day of Resurrection and prepare them for every joyous one. For this is the gathering of the first and the last. Imagine this immense, awe-inspiring, fearsome scene on the Day when neither wealth nor children will benefit, except for the one who comes with a sound heart — a heart filled with the knowledge of Allah, grounded in His command, submissive and humble before Him.

So where will your place be on this overwhelming Day? What will you cry out? And what cry will be directed at you?

The call will be made according to the attribute the person has acquired through their deeds. At that moment, there will be no consideration for lineage, rank, or status.

If one wishes not to be grieved by the Greatest Terror, and to receive greetings of peace, the warm welcome of the angels, and an overwhelming joy in knowing they will meet Allah while He is pleased with them — then one must purify themselves from secularizing the religion and worship Allah as He wills and commands, not treating His commands as something cast behind one’s back, seeking only their own needs and expectations.

This requires two matters: first, to firmly ground oneself upon the path of Ihsan (spiritual excellence); and second, to understand the reward of Ihsan, so that one’s steps may be guided and strengthened upon this path.

Why Ihsan?

First, because Allah (swt) describes the righteous who attain the gardens and bliss as being among the Muhsinin (people of excellence, doers of good): “Indeed, the righteous will be amid Gardens and springs, joyfully receiving what their Lord will grant them. Verily, they were before this among the Muhsinin.” (51:15–16)

On the other hand, the greatest wish of the disbeliever — when he witnesses the punishment on the Day of Resurrection — is that he might be granted another chance so he could be among the Muhsinin. At that moment, he realizes with certainty that salvation lies in Ihsan. As Allah says in Surat al-Zumar: “Or (they will) say, upon seeing the torment, ‘If only I had a second chance, I would be among the Muhsinin.’” (39:58)

As for the reward of Ihsan — the reward that clarifies the path, defines the meaning of Ihsan, and protects the heart from sinking into worldly concerns — it is not material. After mentioning His benevolence and honor upon His prophets, Allah says in Surat al-Saffat: “Thus do We reward the doers of excellence.” The greatest reward of Ihsan is peace from Allah: “Peace be upon Noah among all the worlds,” “Peace be upon Abraham,” “Peace be upon Moses and Aaron,” “Peace be upon the family of Yasin,” and so on.

Then comes the honor of faith, as Allah says: “Indeed, he was among Our believing servants.” This is divine honor and praise from Allah Himself for His servant — that he is counted among His faithful believers.

Among the profound rewards of Ihsan is that Allah chooses such people for trials, raises their hearts to the station of loyalty and steadfastness, and grants them strength and patience to fulfill what He has commanded — all in order to elevate them to the rank in which they deserve immense reward.

Thus, the reward of Ihsan has no share of material gain. Whoever reaches this rank finds richness within the heart, radiance upon the face, and the coolness of the eye in worship. Gratitude to the Lord is ultimately for the honor of faith and knowledge — as in the example of David and Solomon (peace be upon them): “Indeed, We granted knowledge to David and Solomon. And they said, ‘All praise is for Allah who has favored us over many of His faithful servants.’”

The favor for which they expressed gratitude was for knowledge, not for kingship.

Allah (swt) also says: “Indeed, Allah was pleased with the believers when they pledged allegiance to you [O Prophet] under the tree. He knew what was in their hearts, so He sent down serenity upon them and rewarded them with a near victory.” (48:18). He knew the sincerity, submission, and truthfulness within their hearts — and so their reward was tranquility descending upon them, and a victory that strengthened the religion for them. After that came material spoils as a secondary reward following the reward of faith and empowerment: “And much war booty which they will take. And ever is Allah Exalted in Might and Wise.” (48:19)

Yet when their aspirations hastened toward these spoils, Allah reproached them, as He says in Surat al-Anfal: “They ask you about the spoils. Say, ‘The spoils belong to Allah and the Messenger.’ So fear Allah and set matters right among yourselves, and obey Allah and His Messenger, if you are true believers.”

Allah summarized the pillars of Ihsan in His saying: “They used to sleep but little of the night; and in the hours before dawn they would ask forgiveness; and in their wealth there was a rightful share for the beggar and the poor.” (51:17–19). These actions place a light within the servant and make them a source of light for others.

What unites these actions and pillars?

It is a driving aspiration in the heart — one that urges a person to persist in seeking forgiveness before dawn, praying at night, and helping others.

What is this driving force?

It is compassionate fear (al-ishfaq), as Allah says about the people of Paradise when they ask one another: “They will say, ‘Indeed, we were previously, among our families, fearful (mushfiqin).’” (52:26)

Ishfaq is continuous caution mixed with mercy. Through it, the servant’s actions remain upright, and they persist in renewing their readiness. They look at themselves with compassionate self-awareness — not allowing the soul to fall into stubbornness; protecting their deeds from becoming wasted like scattered dust; guarding their heart from being crowded by spiritual fatigue, doubts, or desires; and preserving seriousness, effort, and resolve, being watchful of their will so that play and frivolity do not hinder it.

One of the righteous predecessors said, “The worth of every person is in the discourse of their heart.” And truly so: if a person’s heart is occupied with worldly gains, they forget Allah — and Allah causes them to forget their own soul. But if the heart is occupied with remembering Allah, it awakens, understands, and fears for itself the punishment of the scorching Fire: “So Allah has graced us and protected us from the torment of the scorching heat. Indeed, we used to call upon Him alone before. He is truly the Most Kind, Most Merciful.” (52:27–28)