Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Shiraj:
Plural of sharj,
Channel.

(2)
Sarh al-ma’:
Let the water flow,
Do not withhold it.

Benefits and Issues:
The land of Zubair radi Allahu anhu was situated first, and the land of this Ansari companion was after his, therefore the first right belonged to Zubair. When Zubair had irrigated some of his land, the Ansari said, “Let the water come to my side.” Zubair radi Allahu anhu said, “My need has not yet been fulfilled, so I will not let it go yet.” The dispute was presented before the Messenger of Allah sallallahu alayhi wa sallam, so he, based on Zubair’s right, said to him, “Irrigate as much as is sufficient, do not let the water reach the barriers, then let the water flow for your neighbor.” In this way, he gave this advice for the sake of reconciliation; it was not a principle-based decision. But the Ansari wanted his own consideration to be given, so he became angry and uttered such words that are not befitting for a Muslim, rather they are a cause of disbelief and apostasy. However, since these were the early days and he had said this unconsciously and without thinking, the Prophet sallallahu alayhi wa sallam acted with forgiveness and forbearance. And on this occasion, Allah Almighty, while determining the status and rank of the Prophet, gave this guidance that it is necessary for a believer to accept your decision wholeheartedly, and not only should he not utter anything against it, he should not even feel any displeasure in his heart regarding it. Since the Ansari, swept away by his emotions, considered his own consideration to be that of Zubair, the Prophet then gave a clear and decisive ruling and established the right of the one whose land was first, that he is entitled to irrigate until the embankment is filled.

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 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 should themselves reflect that when an Ansari Muslim Companion, upon expressing displeasure at a decisive judgment 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 streams:
owned and unowned.
The unowned streams 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.
In these, water comes purely by the grace of Allah.
No human effort is involved in this.
The public shares in this water, 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 noted 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 Hazrat 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; therefore, Hazrat 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 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.

Benefits and Issues:
➊
Some of the noble Companions (radi Allahu anhum ajma'in), despite being Companions, would at times commit human errors. They were by no means infallible. Despite these partial and individual shortcomings, the honor and virtue of these Companions (radi Allahu anhum ajma'in) is undisputed among all classes of humanity found on the face of the earth. For Allah, the Mighty and Majestic, selected them for the companionship of His Noble Prophet (sallallahu alayhi wa sallam) and for the support, strengthening, and propagation of His religion.

➋
This is the very Shar‘i solution for the distribution of water from natural streams and rivers: that firstly, all partners should benefit with moderation through mutual reconciliation. However, if someone who comes later acts stubbornly, then the right of the one who comes first takes precedence. It is permissible for him to thoroughly irrigate his own fields before releasing water for the one who comes after.

➌
This blessed verse from Surah an-Nisa (فَلَا وَرَبِّكَ) encompasses and includes all the legal and social matters of the Muslims. It is obligatory that the rulings of the Qur’an and Sunnah be accepted willingly and wholeheartedly; otherwise, one’s very faith may be at risk. May Allah protect us from this and grant us adherence to it.

See: Hadith: 5409

Benefits and Issues:

➊
The garden and field on the side from which the water is coming have the first right to receive water.

➋
In the first judgment given by the Prophet sallallahu alayhi wa sallam, along with granting the rightful due to Zubair radi Allahu anhu, he also considered the need of the second party and advised Zubair radi Allahu anhu to show a little selflessness. This type of reconciliation is legally valid in Shari‘ah.

➌
The second command of the Messenger of Allah sallallahu alayhi wa sallam was a decision based on justice, in which the concession given to the Ansari was withdrawn. In this, while giving him a kind of punishment, justice was upheld.

➍
One should not make judgments in a state of anger; however, the Messenger of Allah sallallahu alayhi wa sallam was infallible, and even in a state of anger, he did not make incorrect judgments.

➎
Faith in the Messenger of Allah sallallahu alayhi wa sallam does not only include outward obedience, but it is necessary to obey with full willingness of the heart and to completely avoid all kinds of doubt and suspicion.

➏
When a hadith of the Prophet sallallahu alayhi wa sallam comes regarding a disputed issue, it is obligatory to accept it.

➐
Just as obedience to the Noble Qur’an is obligatory, so too is obedience to the hadith of the Prophet sallallahu alayhi wa sallam.

➑
A space is made around the date palm tree for water, which is called a thalah.
When the thalah of the tree is filled, the water should be released towards the next tree.
When irrigating a field, enough water should be retained so that it stands up to the ankles, as is clarified in the next hadith.

➒
A verse was revealed regarding this matter.
This means that this incident and other similar incidents are included in this ruling.