Muslim

Hadith Commentary:
Benefits and Issues:
➊ Just as the relatives of the father are considered one's kin, so too are the relatives of the mother and her brothers regarded as one's relatives, and giving to them also increases reward and merit.
➋ From this, it is also understood that a woman may spend her wealth without informing her husband, although it is better that she takes him into confidence.

Hadith Commentary:
(1)
Two things are established from this hadith:
First, emancipating a slave-girl in the absence of the Messenger of Allah (sallallahu alayhi wa sallam). This is the very point intended by Imam Bukhari (rahimahullah): that the Messenger of Allah (sallallahu alayhi wa sallam) did not declare it invalid, but rather, while maintaining it, guided towards an even better deed. The second is maintaining ties of kinship (silat ar-rahm), because he (sallallahu alayhi wa sallam) said: “The reward for maintaining kinship is greater than that of emancipating (the slave-girl).” In this context, it is not a gift (hadiyyah), but rather maintaining kinship.
It is mentioned in the hadith: “Giving charity to a poor person is only charity, but extending a helping hand to a relative is both charity and maintaining kinship.” (Fath al-Bari: 5/269, and Sunan an-Nasa’i, Zakat, Hadith: 2583)

(2)
In reality, Imam Bukhari (rahimahullah) is alluding to the non-applicability of a certain hadith as evidence: that a wife’s gift is not valid without the husband’s permission. (Sunan Abi Dawud, Buyu‘, Hadith: 3547)
Imam Malik reconciled between these two hadiths in this way: that a woman may give a gift (hibah) of less than one-third without permission, but if she wishes to give more than that, she must seek her husband’s permission. (Fath al-Bari: 5/268)

(3)
After the hadith of Maymunah, Imam Bukhari (rahimahullah) mentioned a suspended (mu‘allaq) narration for two purposes:
When Muhammad ibn Ishaq narrates this from Bukayr, he mentions the route of “Bukayr from Sulayman ibn Yasar,” whereas in the aforementioned narration, when Yazid narrates from Bukayr, he narrates it as “Bukayr from Kurayb.”
Imam Bukhari (rahimahullah) wants to clarify that ‘Amr, following Yazid, also narrates it as “Bukayr from Kurayb,” and this is what is correct.
The second point he mentions is that when ‘Amr narrates, he narrates it as mursal, meaning that in his narration, Kurayb’s manner is as if he himself witnessed the incident. (Fath al-Bari: 5/270)