This isnad is weak and obscure: Muḥammad ibn Ḥumayd is al-Rāzī, a memoriser who is nevertheless weak, although Ibn Maʿīn thought well of him, as stated in al-Taqrīb. As for Saʿīd ibn al-Mahdī and his father, I do not know them.

Al-Nasāʾī argued for non-obligation with a proof that al-Shawkānī did not mention, so I deemed it beneficial to quote that proof here. He reported—through the route of ʿAbd Allāh ibn Kaʿb—who said: “I heard Kaʿb ibn Mālik recounting the story of how he stayed behind from the Messenger of Allah (peace and blessings be upon him) during the expedition of Tabūk. He said:

‘The Messenger of Allah (ﷺ) arrived in the morning, and whenever he returned from a journey he would begin with the mosque, pray two rakʿahs there, and then sit with the people…’ The narration continues: ‘When I offered him the salām he smiled the smile of an angry man and said, “Come here.” I came and sat in front of him, and he asked:

“What kept you back? Had you not bought your mount?”

I replied, “O Messenger of Allah, by Allah, if I were sitting before anyone in this world other than you I would think I could escape his displeasure, for I have been granted argumentative skill. But, by Allah, I know that if today I were to tell you a lie that pleased you, Allah would soon make you angry with me; and if I tell you the truth, though you will find fault with me, I hope for Allah’s pardon thereby. By Allah, I have never been stronger nor more well-off than when I stayed behind from you.”

The Messenger of Allah (ﷺ) said, “This man has spoken the truth; stand until Allah decides your case.” So I rose and left.’

Al-Nasāʾī entitled the chapter: