Bukhari

Hadith Commentary: Imam Bukhari rahimahullah has narrated this hadith through three different chains, and this is not repetition, because the wording in each chapter is distinct. In one, it is "إذا تصدقت المرأة" (when a woman gives charity), in another, "إذا أطعمت المرأة" (when a woman feeds), in another, "من بیت زوجها" (from her husband's house), and in another, "من طعام بیتها" (from the food of her house). And from the apparent meaning of the hadith, it is derived that all three receive equal and equivalent reward.

In another narration, it is mentioned that the woman receives half the reward of the man.

Qastallani rahimahullah has said that the steward (darogha) also receives reward.

However, like the owner, he will not receive double the reward.

(Wahidi)

Hadith Commentary:

That is, if the wife does not intend to waste or uselessly destroy her husband's wealth, then she will also receive reward for it.
The same ruling applies to a servant.
However, there is a difference between the wife and the servant.
The wife may give charity from her husband's wealth without his permission, but the servant cannot do so.
According to most scholars, even the wife is not permitted to give charity from her husband's wealth until he has granted permission, whether in general or in detail, and this is also the preferred view of Imam Bukhari.
Some have said that this matter depends on custom and local practice; that is, the wife may give away small things such as cooked food and the like, which no one would object to, even if she has not received her husband's permission.

Hadith Commentary:
(1)
It is not permissible for a wife to dispose of property without her husband's permission. Generally, it is the case that the wife manages household items with her husband's consent, which pleases him.

(2)
There are two forms of impropriety:
➊ She disposes of property without her husband's permission.
➋ The husband is not pleased with her disposal of items.

Then, the difference between a wife and a servant is that the wife has some right over her husband's property, because she is the caretaker of the household goods and belongings. Therefore, it is permissible for her to give charity (sadaqah) without extravagance or corruption. However, a servant has no right to dispose of his master's property, so it is necessary for him to seek permission in order to give charity.

Imam Bukhari rahimahullah has therefore mentioned the words "by the command of the master."

(Fath al-Bari: 3/382)

Hadith Commentary:
The meaning is clear: employees, servants, and treasurers who safeguard the wealth of the owner and, according to his instructions, give charity from it—all of them, according to their respective roles, will be deserving of reward.
Even the wife, who gives charity from her husband's wealth with his permission, will also be deserving of reward.
In this, there is, in a way, encouragement to spend (in charity) and a teaching and exhortation of honesty and trustworthiness.
The noble verse:
One of the meanings of "You will never attain righteousness (birr)" () is also this.

Hadith Commentary:
(1)
By items of food and drink are meant those things which are liable to spoil if kept for a long time, or other such charities which the husband does not find disagreeable, nor is there a risk of significant harm to him, because the hadith stipulates the condition of “non-corruption,” that is, the intention should be for rectification, not to render the household desolate or ruined. Furthermore, the rectification of the household can only be achieved through the mutual cooperation of the wife and husband. The same ruling applies to the treasurer (khazin), because the wealth is in his possession. Both should avoid corruption (ifsad) and extravagance (israf).

(2)
The word “servant” (khadim) does not appear in the hadith, while the heading mentions the servant. Its reconciliation is as follows: Imam Bukhari rahimahullah has made an analogy between the treasurer (khazin) and the wife with the servant, because the common factor among all is service. In short, the owner of the wealth, the treasurer for its safekeeping, and the wife for spending it in the proper manner and giving charity, all become deserving of reward from Allah. Likewise, there is encouragement to spend and instruction and exhortation regarding trustworthiness and honesty.

(3)
Ibn Rushayd has said that Imam Bukhari rahimahullah, through this heading, has indicated that the treasurer (khazin), servant (khadim), and wife are all trustees (amin) of the true owner. They should only dispose of his wealth with his permission, whether that permission is customary, general, or specific. (Fath al-Bari: 3/371)

Hadith Commentary:
A woman's spending is conditional upon her not intending to ruin the household.
Sometimes it is also necessary that she obtains her husband's permission.
However, for ordinary food and drink items, it is not necessary to seek permission every time.
But for a treasurer or servant, it is not permissible to spend any money in this manner without permission.
When the wife and servant spend in this way, then along with the actual owner, i.e., the husband, they too will share in the reward.
Although the nature of their reward will be distinct from one another.
The purpose of the hadith is also not to declare everyone's reward as equal.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah did not mention the husband's permission in this chapter heading, as he had mentioned the master's command in the previous chapter regarding a servant. The likely reason for this is that there is a difference between a wife and a servant; that is, a wife has the direct right to dispose of her husband's property. Generally, a husband does not get upset if the wife gives away small household items, but the case of a servant and others is not like this. However, it is better for the wife to seek general permission from her husband. Thus, it is mentioned in the hadith that if a wife spends (from her husband's wealth) without his permission, she receives half the reward. (Sahih al-Bukhari, al-Buyu', Hadith: 2065) In another narration, it is stated that in such circumstances, the other half (of the reward) will go to the husband. (Sahih al-Bukhari, al-Nafaqat, Hadith: 5360) (2)
Imam Bukhari rahimahullah has narrated three chains of transmission for the hadith from Aisha radi Allahu anha in this regard. The hadith of Shu'bah, which was mentioned earlier, was not narrated in full; Allamah Isma'ili has mentioned it in these words: When a woman spends from her husband's house, Allah writes its reward for her. The husband and the treasurer are also given a similar reward. None of them will reduce the reward of the other. The husband will be rewarded for earning, and the woman for spending, provided she does not intend to ruin the household. (Fath al-Bari: 3/383)

A woman should not spend wealth from her husband’s house without his permission.

Abu Umamah al-Bahili radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
«لا تنفق امرأة شيئا من بيت زوجها إلا بإذن زوجها قيل: يا رسول الله ولا الطعام؟ قال ذاك افضل اموالنا»
“A woman should not spend anything from her husband’s house without his permission.” It was asked, “O Messenger of Allah, not even grain?” He replied, “That is among our best wealth.”
Takhrij: (Abu Dawud (3565), Tirmidhi (670), Ibn Majah (2398), Musnad Ahmad 5/267, Musnad Tayalisi (1127), Al-Musannaf of Abd al-Razzaq (16621), Al-Tamhid 1/230, Bayhaqi 4/193-194, Sharh al-Sunnah 6/204)

It is understood from this that if a woman cannot spend in charity or alms, even something of lesser value than grain, without her husband’s permission, then how could she spend grain, which is among the best of wealth? [تحفة الاحوذي 3/288]

If a woman knows that her husband does not object to her giving charity and alms, but rather likes it, then there is no harm in her spending.

It is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
«اذا تصدقت المراة من بيت زوجها كان لها به اجر وللزوج مثل ذلك وللخازن مثل ذلك ولا ينقص كل واحد منهم من اجر صاحبه شيئا بما كست ولها بما انفقت»
“When a woman gives charity from her husband’s house, she will have its reward, and the husband will have a reward similar to hers, and the treasurer will also have a reward like theirs, and none of them will diminish the reward of the other. The man has the reward for earning, and the woman has the reward for spending.” [ترمذي 671 نسائي كبري 2/35]

In another narration from Aisha radi Allahu anha, it is stated that the Messenger of Allah sallallahu alayhi wa sallam said:
“When a woman gives a gift from her husband’s house with pleasure, and she is not extravagant in giving, she will have a reward like that of her husband, and for the woman is what she intended with a good intention, and the treasurer will also have a reward like theirs.” [ترمذي 672 نسائي كبري 5/379]

Allamah Mubarakpuri rahimahullah writes in his commentary:
«وهذا محمول على اذن الزوج لها بذلك صريحا او دلالة» [تحفة الاحوذي 3/390]
“This is based on the woman having her husband’s permission, whether that permission is explicit or implicit.”
The meaning is that the man has clearly given the woman permission to spend, or it is known from his actions that he is not displeased with her spending.

In Mirqat Sharh Mishkat 4/435, it is also stated that this matter is in accordance with the custom of the people of Hijaz. Their custom was that they had given their wives and servants permission to show hospitality to guests, and to feed and give drink to the needy, the poor, and neighbors. The Messenger of Allah sallallahu alayhi wa sallam encouraged his ummah towards this good custom and excellent trait.

Therefore, when a woman has permission from her husband—whether this permission is explicit or in some other form—she should spend. The woman will receive reward just as the man does: the man for earning, and the woman for spending. In our homes, it is apparent from the habits of the men that women continue to spend in the way of Allah in donations and charity, and the husbands are not displeased by this. In any case, a woman should obtain her husband’s permission and approval. «والله اعلم بالصواب»
https://urdufatwa.com/view/1/21459

1685. Commentary: Even if there is no explicit permission from the husband, it can be understood from his temperament, taste, habit, and customary practice. Conversely, in situations where the husband wishes to give but the wife is miserly... the situation can be understood by itself.

(1) "Does not diminish." Because everyone receives the reward of their own share, it is not necessary that everyone’s reward be equal. Reward is given based on sincerity, effort and hardship, and good intention, and in these matters people differ.

(2) A woman may give charity from her husband's house provided that there is explicit or customary permission from the husband. By customary permission is meant his consent. For this, it is not necessary that he have knowledge (of each specific act).

Benefits and Issues:

➊
It is the duty of the man to earn and bring sustenance into the home.

➋
Although the earning belongs to the man, the woman has full authority to spend it.

➌
When spending, it is necessary for the woman to ensure that wealth is not wasted unnecessarily, nor spent on unlawful matters, nor spent in places where the husband does not approve, because this causes disruption in the household’s financial situation and also spoils mutual relations.

➍
By “treasurer” is meant the person who, with the owner’s permission, spends for the household’s needs, whether he is an employee or a member of the household, for example: a younger brother or a son, etc.

➎
The treasurer will receive this reward only when he spends willingly; if he gives to a deserving person merely in compliance with an order but feels displeasure in his heart as to why his master is spending here, then he will not receive the reward, because actions depend upon intentions.

Lexical Explanation 514:
"غَیرَ مُفسِدَۃٍ" means without extravagance, wastefulness, or squandering. Also, this spending should not affect the expenses of the husband and those under his care. The permission for the wife to spend from her husband's wealth should be understood as either the husband giving her explicit permission or implicit permission, as it is commonly known and recognized in society that giving away small things in charity without the husband's permission is not considered blameworthy. It is understood as if the husband has granted his wife permission.

Benefits and Issues 514:
➊ A woman should not give so much charity or alms without her husband's permission that the household's economic system is affected and ruined, causing financial difficulties and hardships for the husband.
➋ In the case of minor charity, for example: giving bread to a beggar, giving a little flour, or giving a neighbor a small amount of salt or spices, etc., in such charity, along with the wife, the husband (because he earns), the treasurer (because he safeguards it), and the servant (because of his service) are all deserving of reward. No one's reward will be diminished; each will receive their full reward.

Benefit:
From this hadith, the virtues of spending in the way of Allah are established. When a woman gives charity from her husband's property without his permission, then three people receive equal reward: the husband who earned the wealth, the wife who spent it, and the treasurer who collected and safeguarded the money. It is also established that a wife can give a reasonable amount in charity from her husband's household. The wife is aware of her husband's temperament, so it should not happen that excessive charity leads to conflict between husband and wife; in the hadith, this is expressed as "ghayr mufsidah" (without causing discord). However, if the wife owns separate property, she may spend from it as much as she wishes.