A difficulty in the saying of the Prophet (peace and blessings be upon him), “A man was reckoned,” and how was he reckoned when the Day of Reckoning has not yet come, and its answer.

The Shaykh : After this, I want to draw attention to a matter that may occur to some people. Some may ask about the hadith here: The question may arise: Did the reckoning take place on the Day of Reckoning, the day when people stand before the Lord of the Worlds? How is it that the hadith here says: to the end of the hadith? Did the Hour occur, was the scale placed with justice, were people reckoned, and was it revealed that people are two groups: a group in Paradise and a group in the Blazing Fire? Of course, the answer is no; the Hour did not occur, and people were not reckoned. So how did the most truthful of people say, “A man from among those before you was reckoned”?
The answer to this is twofold. The first is that his saying (peace be upon him) here, “was reckoned,” is like the saying of Allah (Mighty and Majestic) in the Noble Qur'an: The scholars of rhetoric say that this means reporting with the past tense about a matter that has not yet occurred but will occur soon, to confirm its occurrence. This is a style in the Arabic language. “The command of Allah has come” means that it will occur as if it has actually occurred and become a past report. Similarly, on this model, he (peace be upon him) said: meaning he will be reckoned soon, very soon, and it will be found in his record that there is nothing of good deeds except such and such, to the end of it. Then Allah (Mighty and Majestic) says, “If He forgives My servants, then I am more deserving of that, so forgive them.” This is the first answer.
The other answer, which is closer and more apparent, is that this actually happened. The default rule for every Arabic sentence, especially if it is from the Qur'an or a Prophetic hadith, is that it should be interpreted according to its apparent meaning. So we do not say "was reckoned" to mean "will be reckoned," unlike the previous verse where it said . It is necessary to interpret "came" to mean "will come" soon. Why? Because Allah, Mighty and Majestic, followed His statement "came" with His statement . So the sentence means that this matter has not come yet, but it will come soon, so do not hasten to demand its arrival, for it is coming to you soon. The point is that the sentence confirms that "came" here is considered a past tense verb used in a non-standard way, meaning "will come," because He said "so do not hasten it." Otherwise, if it meant "came" as a past tense verb, He would not have said "so do not hasten it"; He would have said "so taste it." This sentence was close to interpreting "came" to mean "will come." But here, "was reckoned" regarding a man from those before you, there is no indication for that, so the stronger position is to interpret the hadith according to its apparent meaning. This is the second meaning: , meaning that he was actually reckoned, i.e., his reckoning was hastened for him. And Allah, Mighty and Majestic, is capable of all things, and there is no difference for Him at all between hastening the reckoning or delaying it until the Day of Reckoning; it is all equal with Allah, Mighty and Majestic. So He reckoned this man to show the benefit and result of Allah's reckoning of some of His servants, even though they were among the fornicators and transgressors. And Allah forgave them for a trait or a character trait they possessed. So Allah, Mighty and Majestic, hastened the reckoning of this person for this wisdom or for another that some people may understand and others may not. And there are examples of this in hastening the resurrection of people with a special resurrection. Among them is the hadith narrated by al-Bukhari and Muslim in their authentic collections, from the hadith of Abu Sa'id al-Khudri and others: that the Messenger of Allah (peace and blessings be upon him) said . This is like saying in colloquial language that he greeted both of them in the same manner in not praying with the imam, which is obligatory . When he died, they burned him in the fire to carry out his will, and scattered half of him, meaning half of his ashes, in the raging sea, and the other half in the raging wind. Then Allah, Mighty and Majestic, said to his particles: "Be so-and-so," and he was. Then Allah, Mighty and Majestic, said to him , meaning from that unjust will that indicates doubt in the resurrection, because he said , as if he does not believe that Allah is capable of resurrecting him anew, as if that proverb applied to a disbeliever at the end of Surat Ya-Sin: . As if he is this person who made this unjust will and said to his children . So, so that our Lord would not be able to do with him what He willed, he made this unjust will. So Allah, Mighty and Majestic, who said that He is capable of all things, said to this person after his particles were scattered as ashes, some in the wind and some in the water: "Be so-and-so" . He stood before his Lord, Mighty and Majestic, as a complete human being. Then Allah, Mighty and Majestic, said to him: "O My servant, what drove you to what you did?" He said: "My Lord, I feared You, I was afraid of You, and I am not a disbeliever that You are capable of all things, but out of my fear of You, I had no choice but to make this unjust will." And Allah, Mighty and Majestic, the All-Knowing of what is in the breasts, to whom nothing is hidden on earth or in the sky, knows that this person is speaking of sincerity when he says, "I made this unjust will out of my fear of You," meaning, "You are my Lord, if You punish me, You will punish me with justice, and I am deserving of that. So, to be saved from this punishment, if You poured it upon me, I made this unjust will to be saved from the punishment, not out of doubt in Your power to resurrect me and bring me to life a second time." So when Allah, Mighty and Majestic, knew from him the truthfulness of his statement, "except my fear of You, for which my foot slipped, and I made that will,"
unjust, Allah (Mighty and Majestic) said to him, “Go, for I have forgiven you.”
The point of this hadith is that He ... resurrected him and reckoned him before the Day of Reckoning. And as we said, there is no difference with Allah between hastening the reckoning or keeping it until the Promised Day, for all of it is a trial, because Allah (Mighty and Majestic) is Wise and does what He wills.
The point of the previous hadith is that it encourages the Muslim, when dealing with his brothers, to cooperate with them on the basis of tolerance and on the basis of overlooking the mistakes of his companions, and not to cling to reckoning them and being strict with them, because Allah (Mighty and Majestic) will treat the one who overlooks the mistakes and shortcomings of his brothers with the same overlooking He showed them.
This is the intent of this hadith; so it is an encouragement to adopt the good character of the Muslim.