Bukhari

Hadith Commentary:
On the way, they became angry about something and said to their people, "Light a fire." When the fire was kindled, they said, "Enter into it."
Some said that their command should be obeyed, while others said that this command of theirs is against the Shari‘ah (Islamic law).
It is not necessary to obey it.
Eventually, this verse was revealed: ﴿فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ﴾ (an-Nisa: 59)
Hafiz said: The meaning is that when there is a disagreement about any matter, then refer to the Book of Allah and the Hadith of the Messenger of Allah (sallallahu alayhi wa sallam), and from this, the very root of blind following of individuals (taqlid shakhsi) is cut off.

Hadith Commentary:
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The details of this incident have been mentioned by Imam Bukhari rahimahullah at another place. Thus, it is narrated from Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam dispatched a military detachment and appointed a man as their commander.
On the way, he kindled a fire and ordered them all to enter it.
They all intended to enter it, but some people said, “We have come here fleeing from such a fire.”
Upon their return, they mentioned this to the Messenger of Allah sallallahu alayhi wa sallam, so he said to those who were about to enter the fire:
“If you had entered it, you would have remained in it until the Day of Resurrection.”
And to the others he said:
“There is no obedience in matters of sin; obedience is only in good deeds.”
(Sahih al-Bukhari, Akhbar al-Ahad, Hadith: 7257)

➋
In any case, from this hadith it is understood that in any dispute, the decision of the Qur’an and Sunnah will be the final word, beyond which the statement of any ruler or imam will not be accepted.
Only the Qur’an and Sunnah should be regarded as the absolute authority. Hafiz Ibn Hajar rahimahullah has also explained this issue in detail.
(Fath al-Bari: 8/320)

➌
In this noble verse, four foundations of Islamic governance have been mentioned, which are as follows:
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In the Islamic system of governance, the real authority and supreme power does not belong to the people or the parliament, but only to Allah Ta’ala.
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The implementation of Allah’s commands is carried out through the Messenger, therefore, obedience to the Messenger and compliance with his commands is also necessary.
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The third obedience is to those Muslim rulers who are appointed to any responsible position, but this obedience is conditional—that is, their statement must not be contrary to the command of Allah and His Messenger; otherwise, their statement will not be accepted.
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The fourth foundation is that if a dispute arises between the ruler and the subjects in any matter, then such a matter should be referred back to the Book and the Sunnah, and Allah’s Shari’ah will be given the status of “judge.”
If there is any shortcoming in any of these four principles, it means that faith in Allah and the Last Day is not firm.
And Allah knows best.