Bukhari

Hadith Commentary:
The doctrine of Ahl al-Sunnah regarding a sinful believer who dies without repentance is that his case is subject to Allah’s will: if He wills, He may forgive his sins and admit him to Paradise without punishment, or He may punish him for some time and then forgive him. However, the Murji’ah say that as long as a person is a believer, no sin will harm him. The Mu‘tazilah say that if he dies without repentance, he will remain in Hell forever.
Both of these views are incorrect, and only the doctrine of Ahl al-Sunnah is correct.
For the believing Muslim, forgiveness is destined in any case.
O Allah! By Your forgiveness, honor us as well.
(Ameen)

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) chose poverty and hardship for himself in this world. Allah, the Exalted, granted him abundant contentment, patience, and reliance (tawakkul), freeing him from the desire for wealth. Therefore, it is evident that the state of poverty and deprivation in which the Messenger of Allah (sallallahu alayhi wa sallam) lived was one he himself preferred for himself and requested from Allah, the Exalted, for himself.
Wallahu al-musta‘an.

Hadith Commentary:
(1)
From this hadith, we learn of the generosity and magnanimity of the Messenger of Allah (sallallahu alayhi wa sallam), as he wished for the mountain of Uhud to be turned into gold so that he could distribute it among the people within three days. His care for the poor is described here, and it is also evident that the Messenger of Allah (sallallahu alayhi wa sallam) was extremely sensitive regarding the matter of repaying debts. He said:
"After distributing, only as much gold should remain with me as would suffice to repay a debt."
(2)
From this hadith, it is understood that repaying debts takes precedence over giving charity and alms, and that a person should always be concerned about fulfilling this obligation.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
مَلَأٌ:
Nobles and chiefs.
(2)
أَخْشَنُ:
Harsh and rough,
in which there is no gentleness or softness.
(3)
رَضْفٍ:
Hot stones.
(4)
يُحْمَى عَلَيْهِ:
It will be heated and made hot.
(5)
حَلَمَةِ ثَدْيَيْهِ:
The tip of the breast.
(6)
نُغْضِ:
The thin and slender bone at the edge of the shoulder.
(7)
لَا تَعْتَرِيهِمْ:
They do not demand from them to fulfill their needs.

Benefits and Issues:
(1)
According to the majority of the Companions, the Followers, and the majority of the Ummah, "kanz" (hoarded wealth) refers to that treasure and wealth which reaches the threshold (nisab) for zakat, but its owner, instead of paying zakat on it, sits on it like a snake and does not spend it for the needs of the poor and needy, nor does he become grateful to Allah by doing so. However, wealth that does not reach the threshold (nisab) is not considered "kanz" because the Shariah has not made zakat obligatory on it.
Therefore, that wealth on which zakat has been paid after reaching the threshold (nisab) will also not be considered "kanz,"
because the owner has spent it on the poor and needy. That is why the Messenger of Allah sallallahu alayhi wa sallam said:
مَا بَلَغَ أَنْ تُؤَدَّى زَكَاتُهُ فَزُكِّيَ فَلَيْسَ بِكَنْزٍ "Whatever wealth reaches the threshold for zakat and its zakat is paid, then it is not kanz" (Sunan Abu Dawud).
Allamah Iraqi says its chain is jayyid (good),
its chain is excellent and reliable, as has been mentioned earlier.
The highest rank for a person, which only a few ever attain, is that he spends all his wealth and property beyond his needs for the religion and the needs of the people of religion, just as Abu Bakr as-Siddiq radi Allahu anhu, on the occasion of the Battle of Tabuk, brought all his wealth and possessions before you.
And this honor was attained only by Abu Bakr.
(2)
The view of Abu Dharr radi Allahu anhu
was that (apart from produce and livestock)
a Muslim should spend all his wealth and property—that is, whatever gold, silver, and cash he has—beyond his needs, and this is obligatory and necessary for him.
In this way, he did not distinguish between what is obligatory and necessary and what is recommended and encouraged, whereas this is contrary to the objectives and spirit of the Shariah.
Because not all people can attain the highest standard and lofty rank equally; all individuals can only be bound to the obligations.
If the view of Abu Dharr radi Allahu anhu had been obligatory, then there would have been no need for the distribution of zakat, charity, and inheritance, and at the very least, the Rightly Guided Caliphs and the Companions radi Allahu anhum ajma'in would have necessarily adhered to it. However, as has already been mentioned, except for Abu Bakr radi Allahu anhu, no Companion ever presented all his savings, and none of the Imams of the Ummah accepted this view.
But Abu Dharr radi Allahu anhu practiced his view throughout his life and, apart from food, drink, and clothing, did not accumulate any wealth or possessions, and unlike the socialists, he did not suffice with mere deceptive slogans while gathering every luxury in his home, having an abundant bank balance, and chanting slogans of Abu Dharr only on his tongue.