• “Adnāka fa-adnāka” (the one nearest to you, then the next nearest): that is, your closest relative, followed by the one after him.

What is derived from the ḥadīth:
1 – The ḥadīth makes clear the merit of the spender and the giver of charity, and that his hand is the upper hand in both the literal and figurative sense: when he gives, his hand is physically above the recipient’s, and it is superior in honor, virtue, and beneficence.
2 – Expenditure must begin with the obligatory maintenance of oneself, then one’s wife, then one’s descendants, then one’s ascendants, and finally one’s slaves.
3 – Providing for oneself takes precedence. After that come those whose maintenance is due whether one is affluent or in straitened circumstances—that is, the wife, slaves, and domesticated animals—followed by those whose maintenance is obligatory even if the spender does not inherit from them among ascendants and descendants, and then collateral relatives, provided the spender would inherit from them by a fixed share or by agnatic succession.
4 – The ḥadīth places the mother first, then the father, then the siblings, and thereafter the relatives in order of their proximity in inheritance and kinship. Allah the Exalted says, “Give the relative his due” (al-Isrāʾ 17:26). Every relative has a right upon his kin, though these rights vary in degree.
5 – For maintenance to be obligatory toward any relative—ascendant, descendant, or collateral—two conditions must exist: the spender’s ability and the recipient’s need. As for collateral relatives, the further condition applies that the spender would inherit from them by fixed share or agnatic succession. Allah the Exalted says, “Upon the heir is a duty like that” (al-Baqarah 2:233).
6 – Qāḍī ʿIyāḍ said, “This ḥadīth indicates that the mother is more entitled than the father to dutiful conduct,” and this is the opinion of the majority of scholars.

Scholarly disagreement
The scholars unanimously agree, in principle, on the obligation to support relatives, but differ over the extent of that obligation. Imam Mālik held that it is required only for one’s father and mother, and not for the grandparents.