as also stated in Fath al-Bari (4/158).

Al-Hakim likewise recorded the report (1/433) and remarked, “Authentic according to the criteria of the two Shaykhs (al-Bukhari and Muslim),” and al-Dhahabi agreed with him. In fact, however, it meets only Muslim’s criteria, for al-Bukhari did not transmit anything from ʿUmar ibn Saʿd.

The point of the Prophet’s—peace and blessings be upon him—words, “Mount up and set off to your two companions…,” is to censure them and to show that it is better for them to break the fast so that they do not oblige others to serve them. This meaning is clarified by what al-Firyabi (67/1) narrated from Ibn ʿUmar—may Allah be pleased with him—who said: “Do not fast while travelling, for when people eat they say, ‘Leave something for the fasting man,’ and when they work they say, ‘See to the fasting man,’ and so they carry off your reward.” All of its transmitters are reliable.

I say: The hadith offers noble guidance and cultivates an upright trait—self-reliance and avoidance of depending on others or pressuring them to serve one, even for a lawful reason such as fasting. Does it not therefore stand as a clear rebuttal of those who exploit their position, driving people to hurry in serving them, even to the extent of carrying their sandals?

Someone might object: “The Companions—may Allah be pleased with them—served the Messenger of Allah, peace and blessings be upon him, in the finest manner; among them was even one who carried his sandals, namely ʿAbd Allah ibn Masʿud.”

Our reply is: Indeed, they did. Yet their citing this precedent for themselves is nothing but self-commendation and an admission that they regard themselves as his heirs in knowledge, so that the analogy would be sound for them. By Allah, even if they possessed an explicit text declaring them to be the heirs, such an analogy would still not be permissible for them,