Bukhari

Hadith Commentary:
This hadith narrates the incident of three companions.

The first is Ibn Jameel, who, before embracing Islam, was utterly destitute and impoverished.
Due to the blessings of Islam, he became wealthy, but in return, he now feels reluctant and displeased about giving zakat.

As for Khalid radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam himself stated that since he has dedicated all his wealth, possessions, weapons, etc., in the path of Allah, then why would he be required to give zakat on endowed (waqf) property?
Giving to the fighters in the path of Allah is itself zakat.

Some have said that the meaning is that Khalid is so generous that he has given away his weapons, horses, and so on, all in the way of Allah.
How could he possibly neglect the obligatory zakat? You are mistaken in saying that he does not give zakat.

Regarding Abbas radi Allahu anhu, the Prophet sallallahu alayhi wa sallam said that I will give charity on his behalf, not only his zakat but double that amount.
In the narration of Muslim, it is stated: I will pay the zakat of Abbas radi Allahu anhu, rather, I will pay double its amount.

Abbas radi Allahu anhu had already given two years’ zakat in advance to the Messenger of Allah sallallahu alayhi wa sallam.
Therefore, he did not give zakat to those collectors.

Some have said that the meaning is: give him respite for now.
Next year, collect double zakat from him, i.e., zakat for two years.

(Mukhtasar from Wahidi)

Hadith Commentary:
(1)
The purpose of Imam Bukhari rahimahullah in the established chapter heading and the presented traditions and hadith is to clarify the recipients of zakat among the categories of “riqab” (slaves to be freed), “gharimeen” (debtors), and “fi sabilillah” (in the way of Allah). Among these, there are two categories about which the scholars of the ummah have differed, namely “riqab” and “fi sabilillah.” Imam Bukhari has expressed his inclination in determining their meaning and intent. Regarding “riqab,” there is a difference of opinion as to whether it refers to all slaves in general or specifically to those slaves who have made a contract with their masters to pay a certain amount for their freedom, known as “mukatab.” Some scholars say that only mukatab slaves can be freed with zakat funds, whereas Imam Bukhari’s position is that the mentioned verse includes both mukatab and non-mukatab slaves of all types. To support his view, he has presented the narration of Ibn Abbas radi Allahu anhu, and also a hadith in which a man came to the Messenger of Allah sallallahu alayhi wa sallam and said: “Tell me of a deed that will bring me near to Paradise and keep me away from Hellfire.” He (sallallahu alayhi wa sallam) replied: “Free a life and set a neck free.” The man asked: “O Messenger of Allah! Are these two the same?” He (sallallahu alayhi wa sallam) said: “No! They are different. Freeing a life means that you alone free a slave, and setting a neck free means that you help in paying his price.” (Musnad Ahmad: 4/299) Imam Ibn Taymiyyah rahimahullah says that if a mukatab is able to pay his price himself, then he should not be given zakat, but if he has nothing, then the full amount should be paid from zakat funds, and if he has some amount, then the remaining amount should be paid from zakat so that he attains complete freedom. (Umdat al-Qari: 6/487)

(2)
The second category mentioned by Imam Bukhari rahimahullah is “fi sabilillah.” What is meant by this? According to Imam Bukhari’s statement, both jihad and hajj are included in this. Accordingly, he has presented the narrations of Ibn Abbas radi Allahu anhu and Hasan al-Basri rahimahullah regarding hajj, and he has also referenced a suspended (mu’allaq) hadith narrated from Abu al-Las radi Allahu anhu. Similarly, regarding jihad, he has cited the statement of Hasan al-Basri and a marfu’ hadith. In the hadith, it is mentioned regarding Khalid ibn al-Walid radi Allahu anhu that he had dedicated his armors and weapons in the way of Allah, so it is not correct to demand zakat from him. According to Imam Bukhari’s reasoning, this means that when he made the endowment, he intended to pay zakat from his wealth, because zakat wealth can be spent in jihad, and on this basis, it is included in “fi sabilillah.”

(3)
The reason for Abbas radi Allahu anhu not paying zakat is stated to be that he was in debt due to paying ransom for himself and his brother at Badr. He considered his wealth as a debt upon himself and, as a debtor, deemed zakat permissible for himself. This meaning is in the context of the words: “hiya ‘alayhi sadaqah...” And according to the words of Abu Zinad, it would be that the Prophet sallallahu alayhi wa sallam said that its zakat is upon me, rather, even the zakat for another year, and this is the preferred meaning. Why did he (sallallahu alayhi wa sallam) take responsibility for this zakat? One reason is that the Messenger of Allah sallallahu alayhi wa sallam had collected two years’ advance zakat from Abbas radi Allahu anhu. Although Hafiz Ibn Hajar rahimahullah has considered these narrations weak in chain, the preferred view is that these narrations are of hasan (good) grade. For details, see: (Irwa’ al-Ghalil, Hadith: 857) Another reason could be that he (sallallahu alayhi wa sallam) said: “Do not worry about Abbas’s zakat, it is upon me,” because he is my uncle, and an uncle is like a father, so whether I give it or he gives it, it is the same. This explanation is supported by a hadith in Sahih Muslim (983). However, if the narrations about advance zakat collection are authentic, then the first reason is preferred because it is explicit. And Allah knows best. It is also necessary to clarify regarding Ibn Jameel that before accepting Islam, he was poor and destitute, but by the blessing of Islam, he became wealthy. Now he is reluctant to pay zakat— is this the recompense for the favor of Islam? (Fath al-Bari: 3/421)

(1) "Ibn Jamil" was a hypocritical person. He considered zakat as a penalty, which is why the Prophet (sallallahu alayhi wa sallam) used these words regarding him. It is said that later he repented.

(2) "Has endowed (waqf) it." It appears that Umar (radi Allahu anhu) had requested zakat from him for his military equipment, perhaps thinking that this wealth was for trade, whereas it was actually endowed (waqf) fi sabilillah (in the way of Allah), and zakat is not obligatory on endowed (waqf) property. Or, the meaning of the statement of the Prophet (sallallahu alayhi wa sallam) is that Khalid is so sincere that he has endowed all his military equipment; how could he possibly deny zakat? It could also mean that he purchased military equipment with zakat funds and then endowed it, therefore zakat should not be demanded from him.

(3) From some other narrations, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had already collected two years' zakat in advance from Abbas (radi Allahu anhu) due to some national necessity, hence this clarification was made; otherwise, how could Abbas (radi Allahu anhu) deny zakat?

Hadith Commentary:
Vocabulary of the Hadith:
(1)
مَا يَنْقِمُ ابْنُ جَمِيلٍ:
According to Arabic rhetoric, this is called مذمت بما يشبه المدح (condemnation in the guise of praise), that instead of being grateful to Allah, he showed ingratitude, as if he was angry about why he was made wealthy.

(2)
أَعْتَادَ:
This is the plural of عتاد, meaning instruments of war, whether they are weapons or horses, etc.

(3)
صِنْوُ:
Root; two date palms that grow from the same root are called صنوان.

Benefits and Issues:
➊
Various reasons are mentioned for Khalid bin Walid radi Allahu anhu withholding zakat.
1.
Those who collected zakat considered his instruments of war as trade goods and demanded zakat on them, so the Prophet sallallahu alayhi wa sallam informed them that these are dedicated in the way of Allah (fi sabilillah), so why do you demand zakat from them?
2.
He spent the zakat wealth on purchasing instruments and weapons for the mujahideen.
3.
If someone has dedicated so much wealth in the way of Allah (fi sabilillah), if zakat were due upon him, why would he not give it? Therefore, your saying that he withheld zakat is an excess against him.

➋
Various explanations have been given for Abbas radi Allahu anhu not giving zakat.
1.
The first explanation is the one adopted in the translation of the chapter heading, that the Prophet sallallahu alayhi wa sallam had collected two years’ zakat from him in advance, but all the narrations supporting this are weak.
2.
He had taken a loan equal to two years’ zakat, and the Prophet sallallahu alayhi wa sallam said that it would be counted as zakat.
3.
The Prophet sallallahu alayhi wa sallam took the responsibility of his zakat upon himself, saying, “He is my uncle and like a father, so I will pay on his behalf.”
4.
The Prophet sallallahu alayhi wa sallam said, “We will collect two years’ charity from him and remove this reproach and accusation that he did not give zakat.”
5.
“We will give him a year’s respite. Next year, we will collect the zakat for two years together.”

According to most scholars of the Ummah, the owner may pay zakat before its due time if he wishes. However, according to some scholars, this is not permissible.

1623. Commentary:
➊ Ibn al-Qassar al-Maliki and some other scholars, as cited by Qadi ‘Iyad, have stated that the aforementioned incident pertains to a voluntary charity (nafl sadaqah). Otherwise, it would not be possible for the noble Companions (radi Allahu anhum ajma‘in) to refuse [to pay]. However, the context in the two Sahihs (al-Sahihayn) is indeed regarding the obligatory zakat. There is a reproachful allusion towards Ibn Jamil. Zakat was not obligatory upon Khalid (radi Allahu anhu), because he had already given his wealth in the path of Allah. And as for ‘Abbas (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) had already taken the zakat of two years in advance from him, as is established from the narrations of Abu Dawud al-Tayalisi, Musnad al-Bazzar, and Sunan al-Daraqutni. And from this, the deduction is made that zakat can be paid before its due time. (Nayl al-Awtar 4/169) From the incident of Ibn Jamil as well, this deduction is made: if someone withholds zakat but does not resist with arms, then zakat will be taken from him by force, and no further reproach will be made against him. This is in contrast to the situation during the caliphate of Abu Bakr (radi Allahu anhu), when those who withheld zakat confronted the Islamic government with arms, so fighting was waged against them.

➋ The respect and honor due to an uncle should be the same as that shown to a father, because he is the brother of the father.

Takhrij:
«أخرجه البخاري، الزكاة، باب قول الله تعالي: "وفي الرقاب الغارمين وفي سبيل الله" ، حديث:1468، ومسلم، الزكاة، باب في تقديم الزكاة ومنعها، حديث:983.»©Explanation:
➊ This hadith has been cited here as evidence for the permissibility of deputation (wakalah).
➋ The complete meaning of the hadith is as follows: Umar radi Allahu anhu submitted to the Messenger of Allah sallallahu alayhi wa sallam that Ibn Jamil, Abbas, and Khalid ibn al-Walid radi Allahu anhum had not paid their zakat. The Prophet sallallahu alayhi wa sallam replied: “Ibn Jamil was poor and destitute; he cannot accept the fact that Allah, the Exalted, has made him wealthy and affluent. (He was a hypocrite, but later he repented and became a true Muslim.) As for the zakat of Abbas radi Allahu anhu, it is my responsibility, and likewise an equal amount as well (because I have already collected two years’ zakat from him in advance). And as for Khalid ibn al-Walid radi Allahu anhu, by demanding zakat from him, you are being unjust to him, for he has dedicated his weapons, mounts, and armor (in other words, all his wealth and possessions) for the sake of Allah, so how can zakat be demanded from him?”
➌ From this, it is understood that the head of state may assign the responsibility of collecting zakat to a suitable person. And for this reason, this narration has been mentioned here.

Takhrij:
«أخرجه البخاري، الزكاة، باب قول الله تعالي:( وفي الرقاب والغارمين وفي سبيل الله)، حديث:1468، ومسلم، الزكاة، باب في تقديم الزكاة ومنعها، حديث:983.»©Explanation:
➊ It is stated in *Subul al-Salam* that this hadith is evidence that it is valid to dedicate (waqf) something upon which zakat is obligatory, in such a way that from its zakat, instruments of war and weaponry are acquired for jihad in the path of Allah.
➋ And this hadith also indicates that it is permissible to dedicate (waqf) equipment and animals as well, because in the explanation of «أَعْتَاد», horses are also included.
➌ And this hadith also indicates that it is permissible to spend zakat on only one of the eight categories of zakat recipients.
© Narrator of the Hadith:
«حضرت خالد رضی اللہ عنہ » Abu Sulayman is his kunyah.
His lineage is as follows: Khalid ibn al-Walid ibn al-Mughira al-Makhzumi al-Qurashi.
His mother’s name was Asma’, and she was also called Lubabah al-Sughra.
She was the daughter of Harith and the younger sister of Umm al-Fadl (the wife of Abbas, radi Allahu anha).
Khalid radi Allahu anhu accepted Islam before the conquest of Makkah, in the 8th year of Hijrah.
And according to another opinion, he accepted Islam in the 5th or 6th year of Hijrah.
He was present at the conquest of Makkah, the Battle of Hunayn, and Tabuk, and on the day of the Battle of Mu’tah, nine swords broke in his hand.
The Prophet sallallahu alayhi wa sallam bestowed upon him the title “Sword of Allah” (Sayf Allah).
Abu Bakr radi Allahu anhu appointed him as commander during the fitnah of apostasy.
After that, he fought against the people of Persia.
Then he was sent towards Syria.
He conquered most of the region of Syria.
He remained the commander of the army until he was dismissed by Umar radi Allahu anhu.
After his dismissal, he settled in Hims.
He remained there until the end of his life.
He passed away in the year 21 Hijri and was buried in a village located one mile from Hims.