Bukhari

Hadith Commentary:

The relevance of this chapter is established by the fact that, on the Day of Resurrection, Allah the Exalted will not grant the disbelievers and sinners the honor of being admitted into His exalted court. In particular, these three types of sinners who are mentioned here—O Allah, do not make us among them, ameen.

Hadith Commentary:
➊
This hadith describes the gravity of unlawfully seizing someone’s wealth, even if it is a small amount. In another hadith, it is stated:
“Whoever, by taking a false oath, usurps someone’s wealth, Allah has made Paradise forbidden for him and made Hellfire obligatory upon him.”
The people asked:
“O Messenger of Allah sallallahu alayhi wa sallam! Even if it is something insignificant?” He replied:
“Even if it is a miswak (tooth-stick).”
(Sahih Muslim, al-Tawbah, Hadith: 353(137))
(al-Mu’jam al-Kabir li’l-Tabarani 2/192)
In the narration of al-Mustadrak al-Hakim, the Messenger of Allah sallallahu alayhi wa sallam said:
“Even if it is a miswak, even if it is a miswak.”
(al-Mustadrak li’l-Hakim 4/295)

➋
According to another hadith, withholding surplus water is also a grave crime.
What is meant here is water that is not obtained through people’s effort or ownership, such as the water of springs and floodwaters.
Water from wells and canals is not intended here, because this water is acquired through people’s effort, and there is no harm in withholding it.

➌
Imam al-Bukhari rahimahullah has established from these ahadith the proof of the Beatific Vision (seeing Allah) on the Day of Resurrection. According to him, when a person who has unlawfully seized someone’s wealth meets Allah, Allah will be angry with him.
This meeting entails seeing and being face-to-face. Our predecessors have taken the word “meeting” as evidence for the Beatific Vision, as has already been established. The verse mentioned in the hadith also serves as an explanation of this hadith: that Allah’s anger becomes a barrier to conversing with Him and seeing Him, and His pleasure is a means to converse with Him and to see Him. On this basis, a Muslim should act upon those causes that bring about Allah’s pleasure and happiness, and avoid those deeds
that are a cause of Allah’s anger.

➍
In the noble verse where the negation of seeing is mentioned, what is meant is the gaze of mercy, which entails Allah’s favor and bounty. Allah not speaking to such people and not looking at them with the gaze of mercy means that such criminals will be thrown into Hellfire without any questioning or reckoning.
Allah turning away from them will be in addition to this. Previously, in a hadith narrated from ‘Adi ibn Hatim radi Allahu anhu, it is mentioned that each of you will converse directly with Allah, and there will be no interpreter between you. However, the criminals mentioned in these ahadith will be an exception to the hadith of ‘Adi; they will not be spoken to,
nor will Allah wish to look at them.

Hadith Commentary:
The subject matter stated in the hadith gives rise to the chapter heading from point number 3, because the punishment was given for withholding water beyond what was necessary. Thus, it is understood that withholding it to the extent of necessity was permissible, and he had the right to do so.

Some have said that the statement, "which you did not make," indicates that if he had extracted that water through his own effort—such as by digging a well or bringing it in a water-skin—then he would have had the right to it.
(Wahidi)

Hadith Commentary:
(1)
According to this hadith, there was reproach for preventing the third person from excess water. From this, it is understood that he was originally entitled to the water; if he withholds the original water to the extent of his need, then he is justified in doing so because it is his right. Some scholars have established the relevance in this way: the reproach from Allah was because the water was not created by him. From this, it is understood that if someone has produced water through his own effort—such as by digging a well or filling water skins—then he will be entitled to it.

(2)
It should be noted that the restriction in the hadith regarding swearing an oath after ‘Asr is incidental, not intentional, because generally people swear oaths at that time. It is also possible that this is the time when the angels come and go. The greatness of the time also increases the severity of sins.

(3)
At the end of the hadith, the clarification that Imam Bukhari rahimahullah has made regarding the chain of narration means that Sufyan often narrates this report as mursal, whereas in the previous chain of narration, its being musnad from him is also established.

Hadith Commentary:
Vocabulary of the Hadith:
Iqtaṭa‘a, qaṭ‘un: from (the root) meaning to seize, to cut off, that is, to take by force, to sever, i.e., to suppress.

Benefits and Issues:
Seizing the wealth of others and swearing a false oath for this purpose is an extremely grave crime, and nowadays (land-grabbing groups) rely precisely on this act. In fact, along with this, other crimes are also combined (such as intimidation, fraud, and the use of weapons).