Bukhari

Hadith Commentary:
This hadith and the noble verse are a powerful proof for the obligation of obedience to the Messenger (sallallahu alayhi wa sallam), and also for the fact that those who, after hearing a clear and explicit command of the Prophet (sallallahu alayhi wa sallam), hesitate in accepting it, are deprived of faith.

In many other verses of the Noble Qur’an, this principle has also been stated.
At one place, it is said:
﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا﴾ (Al-Ahzab 36)
It is not befitting for any believing man or woman that when Allah and His Messenger have decided a matter, they should have any choice in their affair. And whoever disobeys Allah and His Messenger has certainly gone far astray.

Now, those people themselves should decide who, in opposition to the Qur’anic verses and Prophetic hadiths, give preference to their own opinions and analogies, or who give precedence to the verdicts of their imams, spiritual guides, and mentors.
And they try to evade authentic hadiths through various excuses and pretexts.
They themselves should reflect that when an Ansari Muslim Companion, upon expressing displeasure at a definitive decision of the Prophet (sallallahu alayhi wa sallam), was rebuked by Allah the Exalted in such a stern tone and was commanded to obey the Prophet (sallallahu alayhi wa sallam),
then if this is the law for an Ansari Companion, what status does any other Muslim have to openly oppose the Qur’an and hadith and still claim to be a guardian of faith?

In this noble verse, the deniers of hadith have also been rebuked, and it has been made clear to them that whatever the Messenger (sallallahu alayhi wa sallam) commands in religious matters, that command is also included in divine revelation (wahy), the acceptance of which is just as obligatory as the acceptance of the Noble Qur’an.

Those who deny the Prophetic hadith are also deniers of the Noble Qur’an; between the Qur’an and hadith there is a relationship like that of body and soul.
Whoever denies this reality is expressing enmity towards his own intellect and understanding.

Hadith Commentary:
(1)
There are two types of rivers:
Owned and unowned.
The unowned ones are further divided into two types:
One, large rivers such as the Ravi and Chenab, etc., and the other, small seasonal streams that flow due to rain and the like.
By the term in the title, seasonal and natural streams are meant.
Water comes into them purely by the grace of Allah.
No human effort is involved in this.
The public shares in them, and apparently, no one should create any obstruction for anyone at any time.
Imam Bukhari rahimahullah has established the permissibility of withholding the water of these seasonal streams at the time of need.
(2)
It should be clear that "Harrah" refers to stony land.
To the east and west of Madinah Tayyibah, the land consists of volcanic lava.
This area is called "Harrah."
There, a seasonal stream used to flow, from which Zubair radi Allahu anhu would irrigate his land.
His orchard was in the upper area, and an Ansari's orchard was in the lower area, so Zubair radi Allahu anhu would withhold the water to irrigate his orchard, while the Ansari's demand was that the water should not be withheld but rather allowed to flow.
The further details are as mentioned in the hadith.
(3)
From this, it is understood that in order to irrigate an orchard located in an upper area, it is permissible to withhold the water of a seasonal stream so that the water reaches the roots of the plants.
The rule regarding those rivers and streams that flow from valleys or overflow due to rain is that whoever's land is higher has the right to withhold the water and irrigate his land, to the extent that the water is sufficient for the roots of the crop, and then he should release it for the one below.