Zuhri reported,
Urwa bin Zubayr informed me that Zubayr 
used to relate that he had a dispute with a man from the Ansar, who had witnessed Badr, before the Prophet ﷺ concerning the streams of al-Harrah from which they both used to irrigate their land.The Prophet ﷺ said to Zubayr , "Water your land first, then let the water flow to your neighbor."The Ansari became angry and said, "Messenger of Allah, is it because he is the son of your aunt?"The face of the Messenger of Allah ﷺ changed color, and he then said to Zubayr , "Water your land, then hold back the water until it returns to the walls."So the Prophet ﷺ at that point gave Zubayr his full right. Before this, the Prophet ﷺ had suggested to Zubayr an opinion in which he intended ease for him and for the Ansari, but when the Ansari angered the Messenger of Allah ﷺ, the Messenger of Allah ﷺ gave Zubayr his full right under the explicit ruling.Urwa said, Zubayr said, "By Allah, I do not think this verse was revealed except concerning that, 'But no, by your Lord, they will not believe until they make you judge concerning that over which they dispute among themselves, then find within themselves no discomfort from what you have decided and submit in full submission'" [Nisa 4:65].
Ahmad 1419
Sahihحدثنا أبو اليمان أخبرنا شعيب
عن الزهري قال
أخبرني عروة بن الزبير أن الزبير رضي الله عنه كان يحدث أنه خاصم رجلا من الأنصار قد شهد بدرا إلى النبي ﷺ في شراج الحرة كانا يستقيان بها كلاهما فقال النبي ﷺ للزبير رضي الله عنه اسق ثم أرسل إلى جارك فغضب الأنصاري وقال يا رسول الله أن كان ابن عمتك فتلون وجه رسول الله ﷺ ثم قال للزبير رضي الله عنه اسق ثم احبس الماء حتى يرجع إلى الجدر فاستوعى النبي ﷺ حينئذ للزبير حقه وكان النبي ﷺ قبل ذلك أشار على الزبير رضي الله عنه برأي أراد فيه سعة له وللأنصاري فلما أحفظ الأنصاري رسول الله ﷺ استوعى رسول الله ﷺ للزبير حقه في صريح الحكم قال عروة فقال الزبير رضي الله عنه والله ما أحسب هذه الآية أنزلت إلا في ذلك {فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما}
Its isnad is sahih. Bukhari narrated it through Mamar, Ibn Jurayj, and Shuayb bin Abu Hamza, from Zuhri, from Urwa, as in Tafsir Ibn Kathir 2:502-503. He then said, its apparent form is that of an interrupted chain, though it is connected in meaning. Imam Ahmad narrated it through this same route and stated explicitly that it was interrupted, then mentioned this isnad. By "interrupted" he meant that Zuhri said, "Urwa bin Zubayr told me, he used to narrate..."Ibn Kathir then said, this is how Imam Ahmad narrated it, and it is disconnected between Urwa and his father Zubayr, for he did not hear it from him directly, what he heard was from his brother Abdullah. He then transmitted it from Tafsir Ibn Abu Hatim, with its isnad through Layth and Yunus, from Ibn Shihab, that Urwa bin Zubayr told him, that Abdullah bin Zubayr told him, from Zubayr.After mentioning it he said, this is likewise how Nasai narrated it through the report of Ibn Wahb with the same wording, and Ahmad and the group narrated it, all of them through the report of Layth with the same wording. The compilers of the Atraf works placed it in the Musnad of Abdullah bin Zubayr, and Imam Ahmad likewise presented it in the Musnad of Abdullah bin Zubayr. It will come again at 16185.I say, the hadith is the hadith of Zubayr, and it is not far-fetched that both his sons, Abdullah and Urwa, heard it from him, and that Urwa also heard it from his brother Abdullah, or that Abdullah confirmed him in it. As for the claim that Urwa did not hear from his father, the evidence refutes it, for he was either an adolescent or an adult at the time of his father's death, being thirteen years old. In Tahdhib 7:185, Muslim bin Hajjaj said in Kitab Tamyiz, Urwa performed hajj with Uthman, and he memorized narrations from his father, and from those below them among the companions.Shiraj al-Harrah, plural of shirja, with fatha on the shin and sukun on the ra, refers to the channel through which water flows from the lava plain down to level ground. Asqa is a form IV (quadriliteral) verb. It is said, "Allah gave him rain to drink," using either "saqahu" or "asqahu." It is also said "saqaytuhu" when giving someone to drink for their own thirst, and "asqaytuhu" when watering his livestock or his land."An kana ibn ammatika," with fatha on the hamza of "an," which indicates causation, as though he said, "I ruled in his favor for priority because he is your paternal aunt's son." Baydawi said, the preposition before "an" is frequently dropped for brevity, the implied meaning being "li-an kana" or "bi-an kana."Al-judr, with fatha on the jim and sukun on the dal, refers to what is raised around a farm like a wall, and it is also said to be a dialectal variant of "jidar" (wall).See Fath al-Bari 5:26-30, 277, 6:191.