Points derived from the two ḥadiths:

1 – A gift (hibah) comes in two forms:
a) An unconditional gift that does not oblige any return. It is a gratuitous donation intended to show affection, whether given to someone of lower, higher, or equal status. This is the default form.
b) A gift presented with the hope of a worldly recompense. This takes the ruling of a sale, and in most cases the giver hopes to receive more than what he offered. Concerning such conduct the verse was revealed: “Do not give in order to take more in return” (6) – al-Muddaththir.

2 – The Prophet ﷺ would recompense a gift with something better. Ibn Abī Shaybah narrates from ʿĀʾishah that “the Prophet ﷺ used to give back something superior to what he had been given,” reflecting his innate noble character and exemplary reciprocation.

3 – Accepting a gift is legislated, for in accepting it one pleases the giver and affirms affection and ties. Refusing it breaks his heart and weakens his spirit, and the refusal may be interpreted in many negative ways.

4 – It is prescribed to reward the giver in a manner appropriate to the situation and rank, as the Prophet ﷺ said: “Whoever does you a favour, repay him.”

5 – When the giver’s intention is recompense, it is preferable to keep giving until he is satisfied, for he offered his gift only in the hope of something better. Typically the giver is poor and in need, while the recipient is well-off and comfortable.

6 – The ḥadith concludes: “I almost resolved to accept gifts only from a Qurashī, an Anṣārī, or a Thaqafī.” He meant thereby the urban dwellers, whose souls are purer than the desert folk afflicted by greed. The report thus encourages contentment, and teaches that once a giver has been compensated for his gift with anything, he should be content and not turn the act of gift-giving into a means of stripping people of their wealth.