Bukhari

Hadith Commentary:
➊
Due to the great conquests, this situation arose during the caliphate of Uthman (radi Allahu anhu); similarly, during the era of Umar ibn Abd al-Aziz (rahimahullah), the same condition prevailed, such that there was such abundance of wealth and riches that no one could be found to accept charity.
In one narration, it is mentioned that at the time of the descent of Isa (alayhis salam), the same situation will occur: there will be no one to accept charity.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3448)
➋
During the era of Umar ibn Abd al-Aziz (rahimahullah), the abundance of wealth and riches was due to justice, fairness, and giving the deserving their rights, whereas in the era of Isa (alayhis salam), the abundance of wealth will be due to the scarcity of people and the nearness of the Hour (Qiyamah).
And Allah knows best.
(Fath al-Bari: 13/104)

Hadith Commentary:
It is established that if a sincere man openly takes zakat or charity (sadaqah) for the purpose of distribution, provided that sincerity and seeking Allah’s pleasure are kept in view, then this too is not blameworthy.
Nevertheless, it is better, as far as possible, to give zakat, charity (sadaqah), and alms (khayrat) in secret in order to avoid showing off and ostentation.

Hadith Commentary:
(1)
The relevance of this hadith to the chapter is that in the first hadith, the bearer of charity was also mentioned, and in this one as well, the bearer of charity is mentioned. Because when he gives with his own hand, it will be more concealed. Thus, in this hadith, charity in general is meant in the sense of "so that his left hand does not know what his right hand spends."
If in this hadith it is again stated in an absolute sense, nevertheless, in view of the first hadith, it can be restricted.
(Fath al-Bari: 3/370) (2)
According to us, in this, Imam Bukhari rahimahullah himself has emphasized the importance of giving charity personally, because in the next chapter, there is mention of appointing someone else to distribute charity on one's behalf.
And Allah knows best.

Hadith Commentary:

The one to whom charity will be brought will reply: If you had brought it to me yesterday, I would have accepted it. Today, I have no need for it.

Near the Day of Judgment, all the wealth of the earth will come forth and people will be few in number. In such a state, no one will be in need of wealth.

The meaning of the hadith is that you should value the time when there are needy people among you and give as much charity as you can.

It is also derived from this hadith that near the Day of Judgment, such rapid changes will occur that today a person is needy, tomorrow he will be wealthy.

This is exactly what is happening in this era.

A storm is raging across the entire face of the earth, but that time is still far when there will remain no one to take zakat and charity.

Hadith Commentary:
(1)
It is understood that near the end of times, such upheavals will occur that a person who is needy today may become extremely wealthy tomorrow. Therefore, one should consider the present time as an opportunity and give charity and alms in the presence of needy people. Thus, the practice of saying, "I have not settled the accounts yet; I will give it tomorrow," should be abandoned, because with Allah, charity increases only when it is quickly delivered to those who are deserving. This aforementioned practice can sometimes lead to situations where no one is found to accept it. The objective of charity can only be fulfilled when there is a needy person and someone to receive it.
(2)
It may be said that if the needy become unavailable, then at least the giver will receive the reward of intention. The answer to this is that in such a case, he will receive only the reward for good intention, which is purely Allah's grace. However, by delivering charity to its proper recipient, one receives the reward for both good intention and the act of charity itself. Therefore, one should not delay in giving charity.
(Fath al-Bari: 3/356)

Hadith Commentary:
Tanbih (Note):
The narration of Abdullah ibn Abbas radi Allahu anhuma is that the Messenger of Allah sallallahu alayhi wa sallam neither recited the Qur’an to the jinn nor saw them; this pertains to the early period, in which the jinn themselves came, listened to the Qur’an, and then left, and went to inform their own people of the situation, and also expressed their faith and belief. The Prophet sallallahu alayhi wa sallam was informed of this through revelation.
The incident in the hadith of Abdullah ibn Mas’ud radi Allahu anhuma is from a later period, when Islam had spread, and the jinn themselves came into the presence of the Prophet sallallahu alayhi wa sallam and expressed their desire to listen to the Qur’an, and the Prophet sallallahu alayhi wa sallam went without informing his companions. This caused the noble companions radi Allahu anhum to become extremely anxious and distressed.
And on the night of the jinn (Laylat al-Jinn), a tree also gave the news of the listening to the Qur’an, from which it is established that Allah Ta’ala sometimes grants discernment to plants and gives them the ability to speak, and He makes them understood as He wills, and He understands the speech of plants and inanimate objects.

(1) "Such a time" — Indeed, after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), such a time did come. Near the Day of Judgment, a similar situation will arise in which wealth will become widespread. Charity aside, no one will even pick up wealth (such as gold, etc.). See: (Sahih Muslim, Al-Zakah, Hadith: 1013)

(2) "Yesterday" — It is not necessary that it literally refers to the previous day; rather, it can mean any previous time, whether it was a year, two years, or more or less than that.