Bukhari

Hadith Commentary:
That is, they became apostates from Islam.
Hafiz said that in this case there would be no problem, and even if innovators (ahl al-bid‘ah) or other sinners are meant, it is possible that at that time they will be prevented from coming to the Pond (al-Hawd).
May Allah protect us, introducing a new matter into the religion.
That is, how great a sin it is to introduce an innovation (bid‘ah).
These innovators will first be brought to the Messenger of Allah (sallallahu alayhi wa sallam), and then when they are turned away, the purpose of this will be to cause them even greater distress, as it is said:
“Misfortune of fate—where did the rope break? Just a few hands away when the rooftop was reached.” Or it may be so that other Muslims may see their state of deprivation with their own eyes.
O Muslims! Beware of innovation (bid‘ah).

Hadith Commentary:
1.
After the Messenger of Allah (sallallahu alayhi wa sallam), there are two ways in which the religion can be altered.
One is that a person becomes an apostate and turns away from it, as some people joined Musaylimah the Liar. Such accursed individuals will be completely deprived of Paradise, because they have destroyed the very foundation of the religion. The second alteration is that people commit injustice and oppression among themselves.
Such people will be temporarily kept away from the Pond of Kawthar.
Then, after receiving their punishment or due to intercession, they will enter Paradise, because these people are not polytheists (mushrik) who would be completely deprived of Paradise.
These people will be like those who commit major sins (kabirah), who will eventually be taken out of Hellfire.
(Fath al-Bari: 13/7)
2.
In any case, committing innovation (bid‘ah) is a very serious crime and a tremendous tribulation.
Such people will first be brought to the Messenger of Allah (sallallahu alayhi wa sallam).
Then they will be turned away from there.
The purpose of this is that they may experience even greater distress, as it is said:
...
The misfortune of fate broke the rope of hope,
...
Just a few steps away, yet the rooftop was missed.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
الصَفَائِحُ:
Plural of sahifa.
Plate,
tablet,
that is, its gold
or silver will be flattened or broadened like a slate or tablet.
(2)
مِنْ نَارٍ:
They will be as hot as fire.
(3)
بَرَدَتْ:
The duration and heat of those plates will decrease (then they will be heated again).
(4)
حَتَّى يُقْضَى بَيْنَ الْعِبَادِ:
Until the reckoning of the people is completed,
the punishment for those who withheld zakat will continue constantly and incessantly.
(5)
يَرَى سَبِيلَهُ:
يَرَى has been recited in both the active and passive forms,
meaning that he will see the path to Paradise or Hell as a result of his deeds,
or, as a consequence of his actions, the path to Paradise or Hell will be shown to him without his own choice or will.
(6)
حَلَبُهَا:
Both the ḥā and lām have a fatḥa,
to milk.
(7)
يَوْمَ وَرودِهَا:
When, on the third or fourth day, they are taken to the watering place to be given water.
(8)
بُطِحَ:
They will be spread or laid down on the ground (face down or on their backs).
(9)
قَاعٍ:
An open field,
a vast land.
(10)
قَرْقَرٍ:
A level and wide plain or barren land.
(11)
أَوْفَرَ مَا كَانَتْ:
In the greatest number and in a fat,
well-fed state.
(12)
فَصِيل:
A calf,
a young camel.
(13)
كُلَّمَا مَرَّ عَلَيْهِ أُولَاهَا رُدَّ عَلَيْهِ أُخْرَاهَا:
According to Qadi Iyad,
Imam Nawawi,
and Imam Qurtubi,
there is a transposition in these words,
the correct order is as it appears in the next hadith: كلما مضي عليه اخراها رد عليه اولاهاء, that when the last camel passes by, the first camel will have returned to pass by again,
there will be no interval in between,
the cycle will continue uninterrupted,
or it may mean that when the first camel reaches the end, the last camel will want to pass from the beginning.
Then in the next cycle,
when the first begins, the last camel will have reached the end and will have come to begin again.
(14)
عَقْصَاءُ:
One with twisted horns.
(15)
جَلْحَاءُ:
Without horns,
‘udhbā’,
one with broken horns.
(16)
اخفاف:
The foot,
hoof of a camel.
(17)
أَظْلَافِهم:
Hoof of a cow,
goat, and animals like deer.
(18)
سُم:
For humans, “foot”;
for horses and mules, the word “hoof” is used.
نواءً:
Enmity and hostility.
(19)
مَرْجِ:
Pasture.
(20)
رَّوْضَةِ:
Garden.
(21)
طول:
A rope with which the foot of a horse is tied,
so that the horse walks around the peg and grazes the grass.
(22)
اسْتَنَّتْ:
Ran,
galloped,
circled.
شَرَفَ: High place,
hill,
meaning a lap (circuit).

Benefits and Issues:
1.
There are two types of rights: 1.
Necessary rights,
which must be fulfilled without exception.
These are permanent and continuous, such as obligatory zakat and fitrah.
2.
Dispersed rights,
which are temporary and incidental, related to events and circumstances, as mentioned in the Qur’an in Surah al-Baqarah, verse of al-birr, number 177:
﴿وَآتَى الْمَالَ عَلَىٰ حُبِّهِ﴾ and after that,
﴿وَآتَى الزَّكَاةَ﴾. When a person is helpless and in dire need, and is dying of hunger, then these become obligatory and necessary, and in normal circumstances, they are considered good morals, noble virtues, or praiseworthy character traits. For example, not refusing someone a stud animal,
giving a bucket for drawing water,
giving a milking animal to someone to drink milk,
milking camels at the watering place,
or giving free milk to a poor or needy person,
or lending a ride to someone in need.
2.
For those who withhold zakat, the Day of Reckoning, lasting fifty thousand years, will be a day of punishment;
if this punishment suffices for his sins and crimes,
then he will take the path to Paradise, and if this punishment is insufficient due to other sins,
then he will take the path to Hell for further punishment,
and after completion of the punishment or due to intercession, he will enter Paradise.
3.
Intention holds fundamental importance in the reward and punishment of deeds.
If a person keeps a horse for the purpose of showing off, pride, arrogance, or to display his wealth, or to use it against the Muslims, then for him this horse will be a cause of sin and punishment.
If a person keeps a horse to maintain his dignity,
to avoid the humiliation of begging from others,
or to lend it temporarily to those in need for riding,
then this too will be for the sake of Allah,
and will be a means of reward and protection from punishment.
And if a person keeps a horse to support the Muslims and to participate in jihad or dedicate it to the mujahideen,
then everything related to it—
its food,
drink,
running,
galloping—
will be a means of earning good deeds.
4.
All actions for which no specific reward has been mentioned fall under this rule and principle:
﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ﴾
5.
The wealth and animals for which one, out of love, avoided giving zakat, on the Day of Resurrection, that very wealth and those animals, in their most complete and perfect form, will become a cause of punishment and torment, and he will not be able to escape from them.