Tirmidhi

Explanation:
1:
The difference between this statement of the Prophet sallallahu alayhi wa sallam and the next statement is that here, the Prophet sallallahu alayhi wa sallam instructed Zubair to leave the water after taking less than his full right, whereas later, in anger, he instructed Zubair to leave the water only after taking his full right.

Explanation:
1:
It is a well-known place in Madinah.

2:
Zubair radi Allahu anhu’s field was situated at a higher elevation than the Ansari’s field. At first, the Prophet sallallahu alayhi wa sallam instructed Zubair to take water according to his need and then let the water flow. However, when the Ansari made accusations, the Prophet sallallahu alayhi wa sallam told Zubair radi Allahu anhu to irrigate his field thoroughly before letting the water go, which was his legitimate and legal right.

3:
“So, by your Lord, they cannot be believers until they make you judge in all their disputes among themselves.” (an-Nisa: 65)

Commentary:

➊ The right to the water of a river, stream, etc., is superior for those whose land the water reaches first; after their needs are fulfilled, the right passes to their neighbors.

➋ It is a moral obligation of a Muslim to consider the needs of his neighbor.

➌ When making a decision, it is better to decide in such a way that both parties benefit. Allah the Exalted has said:
﴿وَالصُّلْحُ خَيْرٌ﴾ (an-Nisa: 128)
“Reconciliation is better.”

➍ It is also correct to grant the rightful person his full right, even if the other party does not benefit from it—just as the Messenger of Allah (sallallahu alayhi wa sallam) initially made a decision considering the benefit of both parties, but later granted Zubair (radi Allahu anhu) his full right.

➎ By “mandeer” is meant a boundary resembling a small wall, i.e., give enough water so that the field is completely filled. The scholars have estimated this as up to the ankle of the foot, meaning that when one steps into the field, the water should reach the ankles. Or, it refers to the “mandeer” built around each date palm tree so that the basin (pit) around it fills with water.

➏ Feeling displeasure in the heart and its effect appearing on the face upon hearing something unpleasant is a human trait, but anger should not affect the decision. For this reason, the Prophet (sallallahu alayhi wa sallam) said:
“A judge should not decide between two people while he is angry.” (Sahih al-Bukhari, al-Ahkam, Chapter: Can a judge or mufti give a verdict while angry, Hadith: 7158; and Sahih Muslim, al-Aqdiyah, Chapter: Dislike of a judge passing judgment while angry, Hadith: 1717)
The Prophet (sallallahu alayhi wa sallam) had special protection from Allah, so even in a state of anger, he would always speak the truth and what was correct, whereas no one else is infallible in this regard.

➐ Having a bad opinion (su’ al-dhann) is an evil thing, which is based on satanic whispers. For this reason, that person even assumed regarding the Prophet (sallallahu alayhi wa sallam) that he had shown consideration for kinship while making the decision.

➑ The demand of faith is that, in case of disagreement, the decision should be made in the light of the Qur’an and Hadith, and then that decision should be accepted wholeheartedly. However, after the Prophet (sallallahu alayhi wa sallam), no scholar or judge is infallible; he may unknowingly make a mistake. For this reason, when the pious predecessors (salaf salihin) realized their mistake, they would retract their decision and fatwa. Even now, this is and should be the practice of the scholars of truth.