2626 — Musaddad narrated to us, Yahya narrated to us, from ʿUbayd Allah, Nafiʿ narrated to me, from ʿAbd Allah, from the Messenger of Allah, peace and blessings be upon him, that he said: "Hearing and obedience are incumbent upon the Muslim man in what he likes and dislikes, as long as he is not commanded to commit an act of disobedience. If he is commanded to commit an act of disobedience, then there is no hearing and no obedience."(1)

2627 — Yahya ibn Maʿin narrated to us, ʿAbd al-Samad ibn ʿAbd al-Warith narrated to us, Sulayman ibn al-Mughirah narrated to us, Humayd ibn Hilal narrated to us, from Bishr ibn ʿAsim, from ʿUqbah ibn Malik — one of his kinsmen — who said: The Prophet, peace and blessings be upon him, sent out a raiding party, and I equipped one of their men with a sword. When he returned, he said: If only you had seen how the Messenger of Allah, peace and blessings be upon him, reproached us. He said: "Were you incapable, when I sent a man from among you who did not carry out my command, of appointing in his place one who would carry out my command?"(2)

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The Messenger of Allah, peace and blessings be upon him, was aided in the sentence as a whole, and Ibn al-Qayyim inclined toward multiplicity. As for Ibn al-Jawzi, he said: His statement "from the Ansar" — this is an error from some of the narrators; rather, he was a Sahmi. I (the speaker being Ibn Hajar) say: This is supported by the hadith of Ibn ʿAbbas... We mean: the hadith preceding this one.

And the narration of Shuʿbah ibn al-Hajjaj from Zubayd al-Yami, which appears with the compiler and the two Shaykhs, does not contain his statement "from the Ansar," so the view of Ibn al-Jawzi is preponderant. And Allah Most High knows best.

It is in the Musnad of Ahmad (622).

(1) Its chain is authentic. ʿAbd Allah: he is Ibn ʿUmar ibn al-Khattab, and Nafiʿ is his freed slave, and ʿUbayd Allah: he is Ibn ʿUmar al-ʿUmari, and Yahya: he is Ibn Saʿid al-Qattan, and Musaddad: he is Ibn Musarhad.
Al-Bukhari (2955), Muslim (1839), Ibn Majah (2464), al-Tirmidhi (1803), and al-Nasaʾi (4206) also narrated it via multiple paths from Nafiʿ, from Ibn ʿUmar.
It is in the Musnad of Ahmad (4668).

(2) Its chain is authentic if Bishr ibn ʿAsim al-Laythi is the one whom al-Nasaʾi declared trustworthy, for al-Hafiz said in al-Tahdhib: Al-Nasaʾi did not specify his lineage when he declared him trustworthy, and Ibn al-Qattan claimed that he meant by that al-Thaqafi, and that al-Laythi is unknown in his condition. We say: Al-Dhahabi in al-Mizan has unconditionally affirmed his trustworthiness, from =