Abu Dawud

1699. Commentary: That is, from the household, according to the usual practice by which women are the trustees of the home and manage its affairs. Whatever little is available, give it in charity—there is much blessing in this. Whereas miserliness is a misfortune. The meaning of “do not tie up and store” is precisely that you should not act with miserliness.

Hadith Commentary:
That is, Allah the Exalted will also not grant you abundance, nor will He increase your sustenance.
If you give charity, if you give alms, then Allah the Exalted will give you even more.
From this hadith, Imam Bukhari rahimahullah has deduced that the gift (hiba) of a married woman is valid.
Because the ruling for gift (hiba) and charity (sadaqah) is the same.

Hadith Commentary:
Asma' radi Allahu anha was the daughter of Sayyiduna Abu Bakr radi Allahu anhu.
Sayyiduna Zubair ibn al-Awwam radi Allahu anhu was her esteemed husband.
She asked the Prophet sallallahu alayhi wa sallam:
"I have my husband's wealth with me; what is the status of giving charity from it?" He replied:
"The wealth may belong to the husband, but the wife can spend from it.
She can also give charity from it." From this, Imam Bukhari rahimahullah has established that the gift (hiba) of a woman who has a husband is valid, because the ruling for charity (sadaqah) and gift (hiba) is the same.
Imam Malik rahimahullah holds the position that it is not valid for a wife to give a gift (hiba) without her husband's permission, even if she is of sound mind, but she is permitted to give a gift up to one third of the wealth.

Hadith Commentary:
(1)
Since Asma bint Abi Bakr (radi Allahu anha) did not possess any personal wealth, she was told to spend from whatever was available from the wealth of Zubair (radi Allahu anhu). By doing so, mercy from Allah descends. The word "ī‘ā’" means to withhold.

(2)
Hafiz Ibn Hajar (rahimahullah) has written that attributing this to Allah is metaphorical, whereas this is not the case. The attributes that are ascribed to Allah in the Qur’an and Hadith should be understood as real, but in a manner befitting His majesty. He rewards His servants according to their actions. Just as plotting, deception, and trickery have also been attributed to Allah, there is no need to interpret such words metaphorically. And Allah knows best.

Hadith Commentary:
The purpose here is to encourage giving charity and to instill aversion to miserliness.
The intent is not that one should give away everything in the house and become destitute.
It has even been stated that you should leave your heirs well-off so that they do not have to go around begging from people.
However, there are some exceptions for certain individuals, such as Sayyiduna Abu Bakr as-Siddiq (radi Allahu anhu), who presented all of his possessions in the path of Allah and said that he had left only Allah and His Messenger (sallallahu alayhi wa sallam) at home, and brought everything else.
This is a distinction befitting only the greatest of those who place their trust in Allah, like as-Siddiq al-Akbar; not everyone can attain this rank.
In any case, giving charity and alms within one’s means is a great source of blessings.
The next chapter further clarifies this subject.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) forbade Asma’ (radi Allahu anha) from withholding wealth, which is a form of hoarding wealth. It is as if he (sallallahu alayhi wa sallam) said: Give charity, do not make it a hoard. To count and set aside wealth for hoarding is called “ihsa.” What is meant by this is not to spend in the way of Allah. By doing so, the blessing of that wealth is removed by Allah. In another narration, Asma’ (radi Allahu anha) asked: I do not have any wealth of my own; I only have what my husband, Zubair (radi Allahu anhu), brings home. Can I give charity from it? He (sallallahu alayhi wa sallam) said: “Yes, give charity, do not tie it up and keep it, otherwise restriction will also be placed upon you.” (Sahih al-Bukhari, al-Hibah, Hadith: 2590) (2)
From this it is understood that whoever gives charity without measure, Allah grants him sustenance without measure, and this is an encouragement regarding voluntary charity.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
INDAHI:
Grant,
Give.
(2)
INFAHI:
Grant,
Give,
because both NADHAHA and NAFAHA mean to grant, and NADHAHA also means to pour out, so in this case, the meaning will be to give generously and open-handedly.
RADHAKHA means to give a little or a small amount, to give something.
(3)
LA TUHSI:
Do not count, do not keep by counting.
The purpose is, do not gather and store up,
Rather, spend it where there is need.
(4)
LA TUWI:
Do not keep by putting it in a container (vessel),
That is, do not keep storing and locking it up.
(5)
FAYUWI ALLAHU ‘ALAYK:
Allah will deal with you in the same way.
That is, He will close the doors of His mercy and blessings upon you.

Benefits and Issues:
The message of these ahadith is that it is better for a person that whatever wealth or riches he earns or acquires through any means,
he should spend it generously for his needs and not worry about how much he has and how much of it he should spend in the way of Allah (fi sabilillah). If a person spends by calculating,
then Allah Ta’ala will also give by calculation.
If a person gives without calculation, then Allah will also open the doors of His mercy without calculation.

Explanation:
1:
Do not be miserly, otherwise Allah, the Exalted, will remove blessing.

2:
From this hadith, it is understood that it is prohibited to refrain from giving charity and alms out of fear of one's wealth being depleted, because refraining from charity and alms is a significant cause by which the chain of blessings is cut off. This is because the Lord of all worlds bestows countless rewards and blessings upon spending and giving charity. However, giving charity from the husband's earnings can only be done with his permission, as is explicitly stated in other ahadith.

3:
That is, between Ibn Abi Mulaykah and Asma bint Abi Bakr, there is the addition of ‘Ubayd ibn ‘Abdullah ibn Zubayr.

(1) By "tying up" is meant miserliness: that if you do not give in the path of Allah, then Allah will also withhold provision from you. The mention of "tying up" for Allah is by way of tashakul (a term from the science of meanings), and there is no harm in this.

(2) In this narration, the gifts referred to are those small gifts for which, customarily, permission is granted in every household. If one wishes to give away a larger amount of wealth, then the husband's permission is necessary, because he is the actual owner of the wealth, even though everything ultimately belongs to Allah.

Benefit:
What is meant by miserliness here is to lock away sustenance and not spend on the poor; this is not a correct action. Whoever acts miserly, Allah the Exalted will also close the doors of His mercy upon him. Therefore, one should adopt the quality of generosity, because through it Allah the Exalted also shows generosity to a person.