The Prophet ﷺ said, “You and your wealth are for your father,” (1) but what does this actually mean?

Sheikh ‘Uthaymīn raḥimahullāh explained: “This means that if he (the son) acquires wealth, the father has the right to enjoy it and take what he wants from it, but only under certain conditions: The 1⃣st condition is that he does not cause any harm to his son by taking it – for example, if he takes his blanket with which he protects himself from the cold or he takes his food with which he wards off hunger, then it is not permissible for the father to do this if it causes harm. The 2⃣nd condition is that it must not be something that the son requires - (for example) if the son has a concubine with whom he fulfils his desire, the father is not permitted to take her because his son requires her. Similarly, if the son has a car that he uses for transportation and does not have sufficient funds to replace it, the father has no right to seize it under any circumstances. The 3⃣rd condition is that he must not take wealth from one son in order to give it to another, as this will foster animosity between them and will mean that one son is preferred over the other - this is if the second son is not in need. But if he is in need, the father providing for him in this case is not considered preferential treatment of one child over another; on the contrary, it is actually obligatory for him to do this...” [Fatāwa Al-Islāmiyyah (4/108 - 109)] A 4⃣th condition was mentioned by Sheikh Albāni raḥimahullāh, based on the ḥadīth of ‘Ā'ishah raḍhiyallāhu ‘anha, that the Messenger of Allāh ﷺ said: “They (your children) and their wealth are for you - if you are in need of it.” (2) Sheikh Albāni raḥimahullāh commented: “This indicates that the famous ḥadīth, 'You and your wealth are for your father,' (al-Irwā' 838) does not grant the father absolute freedom to take anything he wants from his son's wealth. Not at all! But he is free to take whatever he requires.” __________ (1): [Narrated by Ibn Mājah (2291); Ibn Ḥibbān in his Ṣaḥīḥ (2/142) from the ḥadīth of Jābir ibn ‘Abdillāh, and Aḥmad (6902) reported it from ‘Abdullāh ibn ‘Amr ibn Shu’ayb from his grandfather to his father] (2): [Narrated by Ḥākim (2/284) & Bayhaqi (7/480) - graded Ṣaḥīḥ by Sheikh Albāni in Silsilah aṣ-Ṣaḥīḥah (2564)]