Bukhari

Hadith Commentary:
(1)
The purpose of this heading is to clarify that it is not necessary to utter specific words for an endowment (waqf); rather, it is sufficient if the intended purpose is achieved in any manner. It is not obligatory to use the word "waqf" itself for this.
In reality, the expressions for waqf are of two types:
٭ Explicit (sarih):
For this, the words waqf, habas, and asbil are used.
٭ Implicit (kinayah):
By which the intended purpose is achieved, and in fact, customary usage (‘urf) is also taken into consideration in this.
In any case, the words mentioned in the hadith also suffice for establishing a waqf.
And Allah knows best.

(2)
With regard to waqf, keep in mind that if property endowed to mosques is for the necessities of prayer, it is a source of reward; no Muslim is permitted to use it for personal purposes. If it is merely for decoration and adornment, then it should be spent on the collective needs of the Muslims.
Similarly, if someone makes a waqf for constructing solid graves, building mosques over them, or for placing cloths and flowers on graves, this is also not permissible. Likewise, any waqf for an act that leads to the corruption of people's beliefs is also forbidden (haram).
May Allah protect us from such things.

Hadith Commentary:
That is, the seller should first state the price of the goods, then the buyer may say whatever he wishes; this does not mean that doing so is obligatory, because above, the hadith of Jabir has already been mentioned.
(Wahidi)

Hadith Commentary:
(1)
The meaning of this heading is that the owner of the goods has the right to state the price of his goods and to determine its amount, because the Messenger of Allah (sallallahu alayhi wa sallam) asked Banu Najjar:
Inform me of the price of your garden. Therefore, the owner of the item or his agent will set the price, after which the buyer will bargain and reach a conclusion.
However, it is not necessary to do so, because when the Messenger of Allah (sallallahu alayhi wa sallam) bought a camel from Jabir (radi Allahu anhu), the price was also set by the Messenger of Allah (sallallahu alayhi wa sallam) himself. He said:
"Sell it to me for one uqiyah of silver."
(Sahih al-Bukhari, al-Buyu', Hadith: 2097) (2)
It should be noted that the garden mentioned in the hadith is the very one where Masjid al-Nabawi was constructed.
(Fath al-Bari: 4/412)

Hadith Commentary:

Some of the Hanafis have taken evidence from this that if Madinah were a sanctuary (haram), then why would its trees be cut down by you? The answer to this is that this action occurred out of necessity, that is, for the construction of Masjid Nabawi, and whatever the Prophet (sallallahu alayhi wa sallam) did, he did so by the command of Allah.

The Prophet (sallallahu alayhi wa sallam) even fought in Makkah; would the Hanafis then declare this permissible for anyone else?

In the narration of Muslim, it is stated that the Prophet (sallallahu alayhi wa sallam) declared the boundary of the sanctuary (haram) of Madinah to be twelve miles around it.

Hadith Commentary:
(1)
The purpose of Imam Bukhari rahimahullah in citing this hadith is to establish that there is no doubt regarding the sanctity (haram) of Madinah Tayyibah. However, as for the matter of cutting down date palms, it was done out of necessity, namely for the preparation of the Prophet’s Mosque (Masjid Nabawi), and this too occurred by Allah’s permission, just as in the Haram of Makkah, fighting was permitted out of necessity. Furthermore, it is prohibited to cut down such trees in the Haram that grow there naturally by themselves.
As for trees that have been intentionally planted, such as date palms planted in orchards, it is not prohibited to cut down such trees. The date palms that were cut down belonged to Banu Najjar and had been intentionally planted by them.
(2)
Hafiz Ibn Hajar rahimahullah has written that the necessity to cut down the date palms arose immediately after the Hijrah, whereas the event of declaring Madinah as a sanctuary (haram) occurred upon return from the Battle of Khaybar. Therefore, this incident cannot serve as evidence for those who, on its basis, do not accept the sanctity of Madinah as a haram.
(Fath al-Bari: 4/108)