I said: However, there are other paths from ʿAṭāʾ that invalidate this interpretation, in addition to contradicting the apparent meaning. Among them is what is found in Ibn Abī Shaybah: ʿAlī ibn Mushir informed us from ʿAbd al-Malik from ʿAṭāʾ with the wording: "We would reach Madīnah with the meat of the sacrifices." Its isnād is authentic according to the criteria of Muslim. Abū al-Zubayr followed him from Jābir who said: "We ate with the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) the meat of the sacrifices and took provisions with us until we reached Madīnah." It was recorded by Aḥmad (3/386) through the path of Zuhayr and by al-Ṭaḥāwī (2/308) through two other paths, all three from Abū al-Zubayr with it. It is according to the criteria of Muslim, despite the ʿanʿanah of Abū al-Zubayr, but it is strengthened by the narration of ʿAbd al-Malik, who is Ibn Abī Sulaymān and is trustworthy. Supporting their narration is the narration of Shuʿbah from ʿAmr ibn Dīnār with al-Dārimī with the wording: "Indeed, we would take provisions from Makkah to Madīnah during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) with the meat of the sacrifices." Its isnād is authentic according to the criteria of the two Shaykhs. I said: Thus, this wording from ʿAmr ibn Dīnār and the corroboration of ʿAbd al-Malik and Abū al-Zubayr in its explicit meaning that they reached Madīnah with what they took as provisions from the sacrifices or the guidance clearly invalidates the previous meaning mentioned by the ḥāfiẓ in an attempt to reconcile between al-Bukhārī's negating narration and his other affirming narration from ʿAmr. It becomes necessary to give preference, and no researcher with keen insight would doubt that the narration of ʿAmr is the preferred one due to the supporting evidence we mentioned and because it is affirmative. It is known in the principles that the affirmative is given precedence over the negative, especially since the ḥadīth has supporting evidence from other than Jābir among the Companions, and perhaps if I am inclined, I will mention what is available to me of them. This extraction clarifies that the narration of Ibn Jurayj is not preserved, as indicated by the imam