A group of his people set out to Khaybar and dispersed within it. They found one of their company killed, so they said to those among whom he was found, "You have killed our companion."They replied, "We did not kill him, nor do we know who did."So they went to the Prophet ﷺ and said, "Messenger of Allah, we went to Khaybar and found one of us killed."He said, "Let the eldest speak, the eldest." Then he said to them, "Bring proof against whoever killed him."They said, "We have no proof."He said, "Then let them swear an oath."They said, "We are not satisfied with the oaths of the Jews."The Messenger of Allah ﷺ disliked that his blood should go unrequited, so he paid the blood-money for him from a hundred camels of the charity.
أن نفرا من قومه انطلقوا إلى خيبر فتفرقوا فيها ووجدوا أحدهم قتيلا، وقالوا للذي وجد فيهم: قد قتلتم صاحبنا؟ قالوا: ما قتلنا ولا علمنا قاتلا. فانطلقوا إلى النبي ﷺ فقالوا: يا رسول الله انطلقنا إلى خيبر فوجدنا أحدنا قتيلا، فقال: الكبر الكبر. فقال لهم: تأتون بالبينة على من قتله. قالوا: ما لنا بينة. قال: فيحلفون. قالوا: لا نرضى بأيمان اليهود فكره رسول الله ﷺ أن يبطل دمه فوداه مائة من إبل الصدقة.
Bukhari related it in the Book of Blood Money (6898), and Muslim in the Book of Qasama (1669), both from the hadith of Saeed bin Ubayd, from Bashir bin Yasar Ansari, who claimed that a man from the Ansar called Sahl bin Abu Hathma informed him, and he related it. Malik related it in the Book of Qasama (1) and from his route Muslim in the Book of Qasama, from Abu Layla Abdullah bin Abdul-Rahman bin Sahl, from Sahl bin Abu Hathma, and he related it in detail, and it will come in its proper place.His statement, "so he paid his blood money of one hundred camels from the camels of zakat" -- it is well known that blood money is not one of the eight categories mentioned in the Quran, and for that reason the scholars differed over which of these eight categories blood money should be attached to. Khattabi placed it under the share of debtors, as noted in the marginal notes of Sunan Abu Dawud (1628). Qadi Iyad related from some scholars that it is permissible to spend zakat on general public welfare, and it has also been said that he gave them that from the share of those whose hearts are to be won over. See Fath al-Bari, 12/235.