and al-Dhahabī agreed with him. al-Tirmidhī said: "It is a ḥasan ḥadīth." I say: Its isnād is ḥasan, due to the disagreement regarding ʿAmr ibn Shuʿayb from his father from his grandfather. It is established that it is ḥasan, as I detailed in "Ṣaḥīḥ Abī Dāwūd" (no. 124). These ḥadīths indicate the prohibition of a Muslim traveling alone, and similarly if there is one other with him, due to the apparent prohibition in the previous ḥadīth, and because it says: "a devil," meaning a sinner, as in the saying of Allāh (devils among mankind and jinn) (Sūrah al-Anʿām, 112), meaning: their sinners, as al-Mundhirī said. al-Ṭabarī said: "This is a disciplinary and advisory prohibition due to the fear of loneliness for the individual, and it is not ḥarām. The one traveling alone in a wilderness and the one spending the night alone in a house does not feel safe from loneliness, especially if he has a poor disposition or a weak heart. The truth is that people vary in this regard, so the prohibition was made to prevent the cause, and isolation is disliked to close the door, and the dislike for two is less than for one." al-Manāwī mentioned this in "al-Fayḍ." I say: Perhaps the ḥadīth intended travel in deserts and wildernesses where travelers rarely see anyone, so it does not include today's travel on paved roads with many connections. And Allāh knows best. Moreover, it is a clear refutation of some Sufis who go out into the wilderness alone for spiritual tourism and self-discipline, as they claim! Often they expose themselves during this to death from thirst and hunger, or to begging from people, as they have mentioned in their stories. The best guidance is the guidance of Muḥammad (ṣallá Allāhu ʿalayhi wa-sallam).