and al-Dhahabī agreed with him.
Al-Tirmidhī added, “A ḥasan ḥadith.”
I say: its chain is indeed sound, despite the scholarly debate over the reports of ʿAmr ibn Shuʿayb from his father, from his grandfather. The settled verdict is that such reports are ḥasan, as I explained in detail in Ṣaḥīḥ Abī Dāwūd (no. 124).

These ḥadiths indicate that it is forbidden for a Muslim to travel alone, and even when accompanied by just one other person, because the Prophet explicitly prohibited it in the previous narration and described the lone rider as “a devil,” meaning a sinner. The same expression appears in Allah’s statement, “devils of humankind and jinn” ⦗6:112⦘, where, as al-Mundhirī noted, “devils” means the wicked among them.

Al-Ṭabarī said: “This is an admonitory deterrent and a form of guidance, occasioned by the fear of loneliness that may afflict a single person; it is not strictly unlawful. One who walks alone through a desolate expanse or sleeps alone in a house is not free from feelings of dread—especially if he is prone to gloomy thoughts or has a weak heart. People differ in this regard, so the Prophet’s censure came as a preventative measure. Accordingly, travelling alone is disliked as a safeguard, and the dislike for two travellers is lighter than for one.” Al-Manāwī cited this in al-Fayḍ.

I add: the ḥadith most likely refers to journeys across deserts and wildernesses where a traveller seldom meets anyone; it would therefore not apply to modern travel on well-paved roads with frequent traffic and communication links. Allah knows best.

The ḥadith also constitutes a clear refutation of certain Ṣūfīs who venture into the wild alone for so-called spiritual wandering and self-discipline. Many of them, as their own stories relate, have perished from thirst and hunger or ended up begging from people. The best guidance is the guidance of Muhammad, peace and blessings be upon him and his family.