Bukhari

Hadith Commentary:
(1)
By the first and second "so-and-so" is meant the person for whom the bequest (wasiyyah) is made, and by the last "so-and-so" is meant the legal heir (shar‘i warith). If he wishes, he may implement the bequest, and if he wishes, he may reject it, because now the execution of the bequest depends on his discretion.

(2)
In reality, there are two states of illness:
One is when a person becomes bedridden (sahib firash), and the other is when the signs of death become apparent upon a person.
In the first state, charity (sadaqah) and bequest (wasiyyah) are permissible, although it is preferable that these actions be done during good health.
In the second state, when the soul reaches the throat and the state of death agony (naz‘) overtakes him, then at that time neither bequest nor charity is permissible, nor does the person have the authority to make any further disposition of his property.

(3)
The meaning of the hadith is that the best charity is that which is given during life and in a state of good health, while the person himself is in need of it.
Charity or bequest is not permissible in the struggle between life and death, because in that state the wealth has already left his ownership.

(4)
A pious elder has said well:
The extreme wealthy person disobeys Allah twice regarding his wealth:
Once, when the wealth is with him during his life, he acts with miserliness; and the second time, when the wealth has left his hands at the time of death, he acts with extravagance, saying, "Give so much to so-and-so, give so much to so-and-so," even though at that time he is no longer its owner.
(Fath al-Bari: 5/458)

When a person himself desires wealth, is in need, and also has hope for life, then giving charity (sadaqah) at that time is more virtuous. However, when there is abundant wealth or there is no hope for life, and death is near, then spending does not have the same merit. It is as if, in the sight of Allah, what is valued is not the quantity, but rather the inner state of the heart with which charity is given.

(1) The best charity is that which is given at a time when one is oneself in need, because this indicates sincerity of intention. If charity is given at a time when one no longer feels need or has no hope of life, then that is charity from surplus wealth, which does not hold any particular significance.

(2) The relevance to the chapter is as follows: by giving charity continuously, there will be no need for a bequest (wasiyyah), and thus there will also be no delay.

(3) “It has become someone else’s”: As soon as you die, your heirs will become the owners and will have disposal over it. In other words, it is no longer yours.

Hadith Commentary:
The hadith encourages that, while in good health and when love for wealth is still present in the heart, one should extend a hand towards charity and almsgiving, rather than waiting until death approaches and the soul reaches the throat.

However, it is a mercy of the Shari‘ah that even up to the last moments, as long as one’s senses remain intact, it has been deemed permissible for the dying person to bequeath up to one third of their wealth. Otherwise, by that time, the wealth no longer belongs to the deceased but has already become the property of the heirs.

Therefore, wisdom dictates that one should hasten to give charity and alms according to one’s ability while in good health, and it should be remembered that time once gone does not return.

Hadith Commentary:
(1)
From this hadith, it is understood that one should not delay in giving charity and alms; otherwise, illness may seize a person or death may come. In such circumstances, spending is not particularly beneficial.

(2)
It should be noted that greed and avarice (shuhh) have three levels:
➊ To unjustly usurp someone else’s wealth.
➋ To not pay zakah and instead be engaged in accumulating unlawful wealth.
➌ To be in need and, while in a state of good health, to spend (in charity).
Imam Bukhari rahimahullah wishes to establish the virtue of this last level.

(3)
Ibn Battal has said that in a state of health, there is a predominance of greed and desire for wealth; therefore, spending in this state is a sign of sincerity of intention and of the greatness of reward and recompense. However, when the dangers of death begin to loom over a person and he becomes certain that now his wealth will automatically be transferred to others, then spending in such circumstances is of no benefit, nor is any reward for it recorded with Allah.
(Fath al-Bari: 3/361)

Hadith Commentary: Benefits and Issues: The Prophet (sallallahu alayhi wa sallam) said (wa abika) according to the Arabic idiom merely to add emphasis and force to the speech; an oath was not intended, or it was simply to express astonishment and wonder at his question. And the purpose of the Prophet (sallallahu alayhi wa sallam) was that one should hasten in giving charity, for one does not know when death may come or when one’s intention may change. By “correct” (sahih), what is meant is that a person is healthy or not afflicted with any dangerous or harmful illness. The meaning of “shahih” is that one is eager and desirous of wealth for the necessities of life, and it is only the strength of the impulse for goodness that becomes the cause for giving charity. If he were to give preference to his own needs, he would not spend (in charity); he gave charity by acting with frugality.

Benefits and Issues:
Charity that is given during days of good health, and by putting aside one's own needs, is superior.
And giving charity at the time of death is interference in the rights of one's heirs and is, in fact, establishing their right.
This is in no way appropriate.
Therefore, the Shari'ah has not permitted giving more than one-third of one's wealth in charity at the time of death.

Benefit:
In this hadith, the status and greatness of the mother have been described. The well-known narration "Paradise lies beneath the feet of the mother" is a severely weak narration. Furthermore, it is also understood from this hadith that the rank of the mother is greater than that of the father.