Al-KāfīIbn Abd al-Barr

he may do so only for a price, for he has benefited from another man’s property without permission.

As for the Prophet’s words, “No one may withhold surplus water so as to prevent pasturage,” Malik and his companions—following the version recorded by Imam Ahmad in his Musnad and the various other isnāds in which the report appears—hold that it pertains to people who dig a well in the desert or barren wilderness to water their livestock. After their own animals have drunk, they are not allowed to stop any other herder grazing in the same place from watering his beasts with what remains after their own needs are met. The judge obliges them to offer that surplus to the public at large so that everyone may share in it; their sole advantage, by virtue of having been first to dig the well, is priority of access—nothing more. That is the meaning of the statement, “Do not withhold surplus water so as to prevent pasturage,” for if they were to bar access to the water, the pasture—over which all people are joint partners—would effectively be barred as well.

A well excavated in open, ownerless land has no fixed or exclusive protective zone. Whoever reaches the water first is entitled to it until he has taken what suffices him; once he is satisfied, the excess is for whoever comes next, and it is unlawful for him to withhold that surplus. The same rule applies to grass, firewood, and all other publicly available resources.

Some of Malik’s associates—and this too is reported from him—held that the water of a domestic well within settled areas is like that of an irrigation well: if his neighbor’s well runs dry, he may not prevent the neighbor from drawing from it. The settled position of the school, however, is that he may refuse, and that the ḥadīth concerns only wells dug for livestock in the open wilderness.

Likewise, any water drawn from a well into a running spring or irrigation channel is not to be taken or used except with the owner’s permission.

According to Malik, a man may sell the grass growing on his own land, but as for the grass around an irrigation well—

له بثمنه لانتفاعه بمال غيره دون إذنه وأما قوله ﷺ لايمنع فضل الماء ليمنع به الكلأ فذلك عند مالك واصحابه في اخرجه الامام احمد في مسند اخرجه الامام احمد في مسنده كما اخرجه في روايات مختلفه في الاحاديث القوم يحفرون البئر في الصحراء أو القفار ليسقوا منها مواشيهم فليس لهم بعد سقي مواشيهم أن يمنعوا أحدا ممن يرعى في ذلك الموضع معهم من سقى ماشيته بما فضل عن ري مواشيهم ويقضي عليهم أن يبذلوا فضل ذلك للناس عامة يشتركون فيه وانما لهم لسبقهم الى حفر البئر فضل التقدمة لا غير فهذا معنى لا يمنع فضل الماء ليمنع به الكلأ يريد انهم لو منعوا الماء لامتنع من رعي الكلأ الذي فيه الناس شركاء وليس للبئر المحفورة في الفلوات حريم محدود محصور ومن سبق الى ماء بئر فهو أحق به حتى يأخذ منه كفايته فإذا استغنى عنه كان الفضل لمن بعده ولا يحل له منع فضله وكذلك الحشيش والحطب وسائر المباحات وقال بعض اصحاب مالك ورواه عنه في ماء بئر الدار في الحاضرة انه كبئر الزرع إذا غاض ماء بئر جاره لم يمنعه وتحصيل مذهبه أن له منعه وأن معنى الحديث في أبار الماشيه في الفلوات خاصة وما استخرج من ماء بئر الى عين جاريه او ساقية فلا يملك الا بإذن ربه وللرجل عند مالك ان يبيع كلأ أرضه فأما كلأ البئر الري

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