Bukhari

Hadith Commentary:
That is, if someone stipulated that he himself would also benefit from his endowment (waqf), then there is no harm in it.
Ibn Battal said that there is no disagreement among the scholars on this issue: if someone, while endowing something, stipulated that he or his relatives would also benefit from its profits, it is permissible. For example, if someone endowed a well and stipulated that, just like other Muslims, he too would drink water from it, then he may take water from it, and this condition of his will be valid.

The narration from Zubair ibn al-Awwam has been connected (mawsul) by al-Darimi in his Musnad.
He would not allow a married daughter to live in it because she could live in her husband’s house. This narration corresponds to the chapter heading in such a way that perhaps one of his daughters was unmarried and was divorced before consummation; thus, her maintenance was the father’s responsibility, and her living there was as if the father himself was living there.

The narration from Abdullah ibn Umar (radi Allahu anhu) has been connected by Ibn Sa’d; this was the house that Umar (radi Allahu anhu) had endowed, so the narration matches the chapter heading.

‘Abdan was the teacher of Imam Bukhari (rahimahullah), so this is not a suspended narration (ta’liq), and both al-Daraqutni and Isma’il have also connected it.

In other narrations, it is mentioned that Uthman (radi Allahu anhu) bought and endowed this well; excavation is not mentioned. However, perhaps Uthman (radi Allahu anhu) also had it excavated further to expand it.

By bringing this narration, Imam Bukhari (rahimahullah) indicated towards another chain of transmission, which al-Tirmidhi has recorded.

In that narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said: Whoever buys the well of Rumah and, along with other Muslims, draws his bucket from it, he will be given a better well in Paradise.

In the narration of al-Nasa’i, it is mentioned that Uthman (radi Allahu anhu) bought this well for twenty thousand or twenty-five thousand.

The mentioned “Jaysh al-‘Usrah” (the army of hardship) refers to the army that accompanied the Prophet (sallallahu alayhi wa sallam) in the Battle of Tabuk, for which the Muslims had almost no provisions.

Uthman (radi Allahu anhu) provided all the necessary equipment for this army from his own wealth in response to the statement of the Messenger of Allah (sallallahu alayhi wa sallam), upon which the Prophet (sallallahu alayhi wa sallam) expressed great happiness and gave Uthman (radi Allahu anhu) the glad tidings of being among the people of Paradise while still alive.

When Uthman (radi Allahu anhu), during his days of trial, addressed the Companions in the manner mentioned in the narration, most of the Companions affirmed and testified to his statement, among whom Ali, Talhah, Zubair, and Sa’d ibn Abi Waqqas (radi Allahu anhum) were at the forefront.

Under this hadith, regarding the virtues (manaqib) of Uthman (radi Allahu anhu), Hafiz Ibn Hajar (rahimahullah) has cited several ahadith:
“al-ihtiyaj ila dhalik li-daf‘i madarra aw tahsil manfa‘ah wa innama yukrahu dhalik ‘inda al-mufakhara wa al-kathra wa al-‘ujb” (Fath)
That is, from this it is established that it is permissible for a person to mention his own virtues in order to ward off harm or to obtain some benefit, but to do so out of pride, boasting, or self-admiration is disliked (makruh).

Hadith Commentary:
(1)
The purpose of this heading and the presented traditions and hadiths is to establish two issues:
➊ The person who endows (waqf) something may benefit from his endowment just like others, as is evident from the narration reported from Uthman (radi Allahu anhu).
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Who is it that will purchase the well of Rumah and, like the other Muslims, draw water from it with his own bucket? He will be granted a better well than it in Paradise.”
(Jami‘ at-Tirmidhi, al-Manaqib, Hadith: 3703)
➋ If the person making the endowment (waqf) stipulates a condition for himself at the time of endowment, this is also permissible. For example:
If someone endows a house and stipulates that he himself will reside in one of its rooms, this is permissible.
In any case, there is no disagreement that if the person making the endowment stipulates that he himself will benefit from the endowed item, there is nothing wrong with it.
Both of these points are clearly established from these hadiths and traditions.
(Fath al-Bari: 5/499)