Bukhari

Hadith Commentary:
There will be multiple darknesses resulting from committing oppression, such that firstly, a person unjustly takes someone’s right; secondly, by doing so, he opposes Allah and stands in defiance against Him. This sin is far more severe than other sins. Furthermore, oppression creates darkness within the heart, just as faith brings about light.
In this way, the oppressor will be surrounded by various forms of darkness, and he will wander, stumbling and suffering in these shadows.
May Allah, the Exalted, protect us from this.
Ameen, O Lord of the worlds.

Explanation:
1:
That is, the oppressor will, due to his oppression, be afflicted with various kinds of calamities on the Day of Resurrection.

Takhrij:
[بخاري 2447],
[مسلم البر والصلة /57]
See: [تحفة الاشراف 458/5]
Benefits:
➊ According to most linguists and scholars, the meaning of "zulm" (oppression/injustice) is to place something in other than its rightful place. For example, giving someone else's right to another. In addition, the truth—which, like the central point of a circle, is only one—any transgression beyond it is also called zulm, whether that transgression is small or great. Therefore, whether the sin is major or minor, the word zulm is used for all. See, when Adam alayhis salam made a mistake, he was called a "zalim" (wrongdoer), and Iblis was also called a "zalim," even though there is a vast difference between the two. [مفردات راغب ]
➋ There are three types of zulm:
a:
Zulm regarding Allah the Exalted:
Its greatest forms are disbelief (kufr), associating partners (shirk), and hypocrisy (nifaq), because the polytheist gives the right of Allah to the creation. That is why Allah the Exalted said:
«إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ» [31-لقمان:13]
“Indeed, shirk is a great zulm (injustice).”
And He said:
«وَيَقُولُ الْأَشْهَادُ هَـٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّـهِ عَلَى الظَّالِمِينَ» [11-هود:18]
“And the witnesses will say: These are the ones who lied against their Lord. Beware! The curse of Allah is upon the wrongdoers.”

b:
Zulm against people: This is what is meant in these verses:
«وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا» [42-الشورى:40]
“The recompense of an evil is an evil like it.”
- - up to His saying - -
«إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ» [42-الشورى:40]
“Indeed, He does not love the wrongdoers.”
And He said:
«إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ» [42-الشورى:42]
“There is blame only upon those who wrong people.”
Zulm against people—whether against their life, wealth, or honor—is absolutely forbidden in every way.

c:
Zulm against oneself:
This is what is meant in these verses:
«فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ» [35-فاطر:32 ]
“Then among them are those who wrong themselves.”
And He said:
«ظَلَمْتُ نَفْسِ» [28-القصص:16]
“I have wronged myself.”
And He said:
«فَتَكُونَا مِنَ الظَّالِمِينَ» [2-البقرة:35]
“So you both would be among the wrongdoers.”
In reality, in all three types, a person only wrongs himself, because the consequences of all these will fall upon his own soul. Allah the Exalted said:
«وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ» [2-البقرة:57], [7-الأعراف:160]
“And they did not wrong Us, but they used to wrong themselves.”
➌ Zulm will be many darknesses on the Day of Resurrection. By “darknesses” is meant either real darknesses, i.e., the wrongdoer will not be granted light on the Day of Resurrection by which he could find the right path, while the state of the believers will be:
«نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ» [ 66-التحريم:8]
“Their light will run before them and on their right.”
Or, what is meant are the hardships of the Day of Resurrection, as in:
«قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ» [6-الأنعام:63]
“Say: Who is it that saves you from the darknesses of the land and the sea?”
The interpretation of the “darknesses” mentioned in this verse is also that it refers to hardships. Or, what is meant are the punishments for zulm that will be given on the Day of Resurrection. [سبل ]
➍ Zulm will be many darknesses on the Day of Resurrection, because if it is in the form of disbelief or shirk, then Paradise is forbidden for its perpetrator:
«إِنَّهُ مَن يُشْرِكْ بِاللَّـهِ فَقَدْ حَرَّمَ اللَّـهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ» [5-المائدة:72]
“Indeed, whoever associates partners with Allah, Allah has forbidden Paradise for him, and his abode is the Fire.”
And if it is zulm against a servant, then regarding this the Messenger of Allah sallallahu alayhi wa sallam said:
«من كانت عنده مظلمة لاخيه فليتحلله منها فإنه ليس ثم دينار ولا درهم من قبل ان يؤخذ لاخيه من حسناته فإن لم يكن له حسنات اخذ من سيئات اخيه فطرحت عليه» [بخاري 6534 ، 2449]
“Whoever has wronged his brother in anything, let him seek his forgiveness from him, before there will be neither dinar nor dirham, lest his good deeds be taken and given to his brother, and if he has no good deeds, then his brother’s bad deeds will be taken and cast upon him.”
Now, it is clear that when the good deeds are taken away, from where will the light come? Then only darknesses will remain.

Takhrij:
«أخرجه البخاري، المظالم، باب الظلم ظلمات يوم القيامة، حديث:2447، ومسلم، البر والصلة، باب تحريم الظلم، حديث:2579.»©Explanation:
In this hadith, it is warned that whoever commits oppression (zulm) in this world will wander in many darknesses on the Day of Resurrection.
And this oppression includes all its forms—whether against life, property, someone's honor and dignity, in the rights of Allah (huquq Allah), or in the rights of the servants (huquq al-‘ibad)—it is forbidden (haram).