Bukhari

Hadith Commentary:
When a needy destitute person becomes the owner of charity (sadaqah) or zakat, then he is now at liberty to feed whomever he wishes and to give it to whomever he desires.
It will be permissible for both a wealthy or a poor person to accept his gift.

Hadith Commentary:
When charity (sadaqah) reaches its rightful recipient, then the one who receives it becomes its owner.
Now, if he gives it to someone else, its status has changed; it is no longer charity (sadaqah), but rather it has taken the form of a gift. This is because when charity reaches its proper place, the ruling of charity no longer applies to it.
Now, its use becomes permissible for other people for whom charity was previously forbidden.
It will be permissible for either a wealthy or a poor person to accept it as a gift.

Hadith Commentary:
The purpose is that when charity (sadaqah) comes into the ownership of a poor person (miskin), and if he then presents it to someone as a gift, it is permissible—even if the recipient of that gift is wealthy (ghani).

Hadith Commentary:
(1)
When charity and alms (sadaqah wa khayrat) reach a needy person and he becomes its owner, then its status as charity ends. Now, it can be presented to someone else as a gift, even if the recipient of the gift is wealthy.
(2)
It is also understood from this hadith that if a Hashimi is appointed to collect alms (sadaqat), he can be given charity as a right of service, because if he can take it as a gift, then why can he not take it as compensation for his labor and effort.
(Fath al-Bari: 3/449)
At the end of the narration, in one version, the hearing (sama‘) of Qatadah from Anas radi Allahu anhu has been established. In this, Abu Dawud refers to the famous hadith scholar Abu Dawud Tayalisi.

Hadith Commentary: Benefits and Issues: The one who receives charity (sadaqah) is, in one sense, indebted and subordinate to the giver of charity, and considers the giver to be superior and better than himself. However, the one who gives a gift (hadiyyah) presents it to the recipient considering him to be honorable and respected, and is himself grateful to the recipient. Therefore, it was permissible for the Prophet (sallallahu alayhi wa sallam) to accept gifts. Accepting charity was not permissible. Furthermore, in the case of a gift, it is common to give a gift in return. Therefore, there is no harm in accepting it.

1655. Commentary:
➊ The difference between charity (sadaqah) and a gift (hadiyyah) is that charity (sadaqah) is given in view of a person's poverty and need, for the pleasure of Allah and reward in the Hereafter... whereas a gift (hadiyyah)... is given with the intention of honoring the recipient and seeking closeness to him. The wisdom mentioned for charity (sadaqah) being forbidden for the Noble Prophet (sallallahu alayhi wa sallam) is that it was not befitting the status of the Noble Prophet (sallallahu alayhi wa sallam) that any favor from anyone other than Allah should remain upon him. For this reason, he (sallallahu alayhi wa sallam) declared charity (sadaqah) forbidden for himself. However, he (sallallahu alayhi wa sallam) would accept gifts (hadiyyah), and by giving something in return to the giver, he would absolve himself of any obligation from their favor.

➋ From this hadith, it is also understood that after a poor or needy person becomes the owner of charity (sadaqah), he has full right of disposal over it. Whether he gives it as a gift (hadiyyah) or gives it as charity (sadaqah) to others, it is permissible.

The purpose of this hadith is that a poor person may send a gift from charity (sadaqah) wealth. And anyone may accept it—whether rich or poor—because now its status is that of a gift, not charity. In other words, if something is not inherently unlawful, then its status changes according to the intention and status of the giver and the receiver. The details of this issue have already been discussed previously. See: Hadith 3477.