Bukhari

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established from this hadith that Abdullah ibn Abi Awfa radi Allahu anhu was among those fortunate individuals who pledged allegiance (bay‘at al-ridwan) to the Messenger of Allah sallallahu alayhi wa sallam beneath the tree.

➋
Ibn Ishaq has stated the reason for this pledge: When the Messenger of Allah sallallahu alayhi wa sallam received news of the killing of Uthman, he said:
“If this is true, then we will fight the Quraysh.”
Then he called the people to pledge allegiance and said:
“They should pledge that they will not flee from the battlefield.”
After this, news reached him that the report of Uthman’s killing was false and that Uthman radi Allahu anhu had returned.

➌
When the Messenger of Allah sallallahu alayhi wa sallam called the people to pledge allegiance, Abu Sinan radi Allahu anhu was the first to come forward and pledge.
(Fath al-Bari: 7/559, 560)

Hadith Commentary:
(1)
Concerning the Messenger of Allah sallallahu alayhi wa sallam, Allah the Exalted has stated:
“Take charity from their wealth in order to purify them and cleanse them thereby, and pray for them. Indeed, your prayer is a source of tranquility for them.” (: al-Tawbah: 103)
In compliance with this command, the Prophet sallallahu alayhi wa sallam would supplicate for the one who brought charity.
When Abu Awfa brought charity, the Messenger of Allah sallallahu alayhi wa sallam also supplicated for him. In his supplication, he did not include himself, but rather prayed specifically for the family and descendants of Abu Awfa.

(2)
The name of Ibn Abi Awfa is Abdullah, and the name of Abu Awfa is Alqamah.
Both father and son are Companions (Sahabah).
radi Allahu anhuma.

Hadith Commentary:
(1)
From this hadith, it is understood that, in an absolute sense, the word "salat" (prayer/blessing) can be used for someone other than the Prophet, as has been explicitly mentioned in other ahadith as well. For instance, the Messenger of Allah sallallahu alayhi wa sallam once raised his hands and supplicated with these words:
"O Allah! Send Your mercies and blessings upon the descendants of Sa'd ibn Ubadah."
(Sunan Abi Dawud, Al-Adab, Hadith: 5185)
Similarly, the wife of Jabir radi Allahu anhu requested the Messenger of Allah sallallahu alayhi wa sallam:
"O Messenger of Allah! Pray for me and my husband," so he accepted her request and supplicated for them.
(Musnad Ahmad: 303/3)
(2)
In these instances, the word "salat" has been applied to someone other than the Prophet, but it should not be used as a distinguishing sign (shi'ar) for anyone other than the Prophet.

Hadith Commentary:
Imam Bukhari rahimahullah has established that even after the Messenger of Allah sallallahu alayhi wa sallam, it is appropriate for the caliphs of Islam to supplicate for goodness and blessings for those who pay zakat.

By the word "Imam," such a caliph of Islam is meant who, in reality, fulfills the description: "Innama al-imamu junnatun yuqatalu min waraa’ihi..." (The Imam is a shield behind whom the people fight, etc.).

Zakat is an important source of income for the Islamic state and its treasury (bayt al-mal), through which many issues of the community are resolved. The experiences of the Prophetic era and then the era of the Rightly Guided Caliphate bear just witness to this.

But it is a great regret that now neither does the correct Islamic system exist anywhere, nor does the true bayt al-mal. Therefore, it is necessary for the wealthy themselves, in view of their honesty, to pay zakat and to spend it with integrity on the rightful recipients.

In the present era, to consider any mawlawi, mosque imam, or madrasa teacher as the Imam of the time or the caliph of Islam, and to think that zakat will not be fulfilled without giving it to them, and thus to hand over zakat to them, is a great folly—in fact, it is to spend one’s zakat in a non-legitimate channel.

Hadith Commentary:
(1)
It is permissible to supplicate for those who give charity using any words; however, the Ummah has specified certain phrases for Allah and others for the Messenger of Allah (sallallahu alayhi wa sallam), and to use them for others is contrary to proper etiquette. For example:
The phrase "‘Azza wa Jall" is for Allah; it cannot be used for the Messenger of Allah (sallallahu alayhi wa sallam), even though he is indeed mighty and majestic. Similarly, some phrases of salat (blessings) are specific to the Messenger of Allah (sallallahu alayhi wa sallam). One says "Muhammad sallallahu alayhi wa sallam," but it is not said "Abu Bakr sallallahu alayhi wa sallam," even if the meaning is correct.

(2)
It was a particular distinction of the Messenger of Allah (sallallahu alayhi wa sallam) that he was permitted to send salat (blessings) upon others, but for us, doing so is disliked (makruh), because he did not instruct those who provide zakat to send salat upon those who give zakat. However, according to Imam Bukhari (rahimahullah), its permissibility is indicated, as he established a chapter on this hadith with the following words:
Is it permissible to send salat upon someone other than a prophet? (Sahih al-Bukhari, Book of Supplications, Chapter: 33)

1590. Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) was commanded to make a special supplication (dua) for the people who give alms (sadaqat). It is stated in Surah At-Tawbah: “Take alms out of their wealth, by which you may purify them and cleanse them, and pray for them. Verily, your prayer is a source of tranquility for them.” [At-Tawbah: 130] Therefore, the imam and the appointed collectors (amilin) should certainly make a general supplication for the people who give zakat. This noble verse is evidence that zakat and alms are a great means for the purification and cleansing of a person’s morals and character. And the collection of zakat is the responsibility of the imam of the time.

Since the supplication (du'a) of the Messenger of Allah (sallallahu alayhi wa sallam) was a means of mercy, he was given a special command that when someone brought zakat, he should supplicate for mercy for him. Through this, they would attain inner peace, and Allah’s mercy would be further increased. Nowadays, this obligation applies to the scholars (ulama) instead of the rulers, because the government does not collect zakat. In any case, [أنَّ العلماءَ ورثةُ الأنبياءِ] “The scholars are the heirs of the Prophets.” (Sahih al-Bukhari, Book of Knowledge [Mu‘allaq, Chapter 10], and Sunan Abi Dawud, Book of Knowledge, Hadith: 3641)

Benefits and Issues:
➊
The zakat of gold, silver, and cash (hidden assets) should be paid by the owner of the nisab himself in person. The zakat of crops and livestock (apparent assets) should be collected by the officer appointed by the Islamic government, who will go to the owner of the nisab to collect it.

➋
In an Islamic society, there is a relationship of love and respect between the public and the government. The one who collects zakat should thank the one who pays zakat and make supplication (dua) for him.

➌
The word “Aal” (family) includes the person himself whose family is being mentioned, as well as his children and those individuals who are under his authority and whom he is considered the chief of; they too can be included in “Aal.” Sometimes, “Aal” also refers to followers and adherents, as Allah Ta’ala said:

“And on the Day when the Hour will be established (it will be said): Enter the people of Pharaoh into the severest punishment.”
In this verse, “Aal” does not mean children, because Pharaoh was childless. And his wife (Asiyah radi Allahu anha) was a Muslim.

Benefits and Issues:
➊ This hadith proves that the noble Companions (radi Allahu anhum) would themselves be present and present their zakat to the Messenger of Allah (sallallahu alayhi wa sallam), and the Messenger of Allah (sallallahu alayhi wa sallam) would supplicate for goodness, blessing, and the mercy of Allah for them.
➋ Just as prayer (salah) and fasting (sawm) are obligatory, zakat is also obligatory. Just as the obligation of prayer and fasting is fulfilled by performing them oneself, similarly, zakat should also be paid personally so that one may quickly absolve oneself of this obligation.