Bukhari

Hadith Commentary:
Although, in general, all lawful wealth belonging to Allah is intended here, in which extravagance is considered a grave sin,
however, in this context, the author is also alluding to the spoils of war (amwal ghaneemat), indicating that acquiring them unlawfully becomes a cause for entering the Fire.
The Shari‘ah has prescribed a specific manner for their distribution, and they must be acquired only in that prescribed manner.

Hadith Commentary:
➊
All lawful wealth belongs to Allah; extravagance in it is a grave sin, but here the warning is specifically regarding the spoils of war (mal-e-ghanīmah).
➋
Imam Bukhari rahimahullah has indicated that unlawfully acquiring the spoils of war leads to entry into Hellfire.
One must acquire it only in the manner prescribed by the Shariah, and its distribution was entrusted to the Messenger of Allah sallallahu alayhi wa sallam.
After him, this responsibility lies with the ruler of the time.
➌
By "unjustly seizing" (khawdh nāḥaq), two things are meant:
First, to demand distribution from the Messenger of Allah sallallahu alayhi wa sallam contrary to the just method; and second, to acquire the spoils of war apart from his distribution.
In any case, in light of this hadith, it is the duty of the ruler of the time not to spend the public treasury on frivolous matters, but rather to spend it in the proper avenues according to justice and fairness, so that he may be saved from humiliation and disgrace on the Day of Resurrection.

Takhrij:
[بخاري 3118],
[تحفة الاشراف 300/11]

Vocabulary:
The original meaning of «يَتَخَوَّضُوْنَ – خَاضَ يَخُوْضُ» is "to enter into water," then this word is used in the sense of interfering in any matter and acting according to one's own will in it.

Benefits:
Forms of Unjust Interference in Allah’s Wealth:
By Allah’s wealth is meant the spoils of war (mal-e-ghanima); other assets of the public treasury (bayt al-mal), such as zakat, kharaj, etc., are also included in this. Neither the leader (amir) nor the subjects are permitted to interfere unjustly in these. The unjust interference of the leader means that instead of considering it Allah’s wealth and spending it with justice and fairness in the places designated by Allah, he considers it his personal property and spends it according to his own will and desires, or starts building his own estate; he does not distribute four out of the five shares of the spoils of war among the warriors (mujahideen); he does not spend the khums (one-fifth) in the places specified by Allah and His Messenger; he does not spend zakat in its prescribed categories; instead of distributing it among the rightful recipients, he practices favoritism and nepotism. For such a person, there is a severe warning. One form of unjust interference by the subjects is that someone takes something from the spoils of war before its distribution, or takes something from the wealth of the Muslims without the leader’s permission.

It is narrated from Abu Hurairah radi Allahu anhu that a man gave the Messenger of Allah sallallahu alayhi wa sallam a slave named Mid‘am as a gift. Once, while Mid‘am was removing the saddle from the camel of the Messenger of Allah sallallahu alayhi wa sallam, suddenly an unknown arrow came and killed him. People began to say: “Congratulations to him for Paradise.” The Prophet sallallahu alayhi wa sallam said: “Never! By the One in Whose hand is my soul, the cloak which he took from the spoils of Khaybar before its distribution is now burning upon him as fire.” When the people heard this, a man came to the Prophet sallallahu alayhi wa sallam with one or two straps. The Prophet sallallahu alayhi wa sallam said: “This is one or two straps of fire.” [متفق عليه مشكٰوة باب قسمة الغنائم ]

In addition, whatever wealth Allah has given to every person is, in reality, also Allah’s wealth; the person is its trustee and is bound to take it only from the places and spend it only in the places where Allah has commanded:

«إِنَّ اللَّـهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ» [9-التوبة:111]

“Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise.”

So if he earns or spends wealth according to his own will instead of Allah’s will, then his end will also be the Fire.

Takhrij:
«أخرجه البخاري، فرض الخمس، باب قوله تعالي: "فأن الله خمسه وللرسول" حديث:3118.»©Explanation:
➊ In this hadith, there is a warning of Hellfire for those who wrongfully take the wealth of Allah.
➋ What is meant by the wealth of Allah? This includes the public treasury (bayt al-mal) as well as charitable funds (such as alms, etc.).
➌ For a government official, taking wealth from the public treasury (bayt al-mal) to the extent of his legitimate needs is his right; however, spending it in other places, or acquiring more than his entitlement and becoming its owner, is not permissible. Nor is it permissible in any way for a non-government individual to take this wealth.
Since the ruler is the guardian and overseer of the public treasury (bayt al-mal), it is forbidden and a cause for Hellfire for him to take more than his entitlement from it.

© Hadith Narrator:
«حضرت خولہ رضی اللہ عنہا » This is Khawlah bint Thamir, who belonged to the Ansar, hence she is called Ansariyyah.
Ibn Abd al-Barr states that this lady was the daughter of Qays ibn Fahd.
Her title was Thamir.
The author also inclines towards this view, as he has mentioned in al-Isabah fi Tamyiz al-Sahabah.
In this case, due to her connection with Banu Malik ibn Najjar, she may also be attributed as Najariyyah.
Her kunya was Umm Muhammad, and she was the wife of Sayyid al-Shuhada’ (the Chief of Martyrs), Hamzah ibn Abd al-Muttalib radi Allahu anhu.
When he was martyred in the Battle of Uhud, Nu‘man ibn ‘Ajlan al-Ansari al-Zurqi radi Allahu anhu married her.