and what gives preference to the narration of Ibn Salamah over the narration of Ibn Aʿyan is that he is the nephew of Khālid ibn Abī Yazīd, so he is more knowledgeable about his ḥadīth than Ibn Aʿyan, thus his narration is more preferred when there is a disagreement. It can be said that Khālid had two teachers in this matter: one was ʿAbd al-Wahhāb ibn Bakht, and the other was al-Zuhrī, so sometimes he narrated from this one, and sometimes from that one, and both Ibn Salamah and Ibn Aʿyan narrated what they heard from him. This reconciliation would have been necessary were it not for the fact that in the chain to Ibn Aʿyan there is Saʿīd, who had changed, and they did not mention al-Imām al-Zuhrī among Khālid's teachers. And Allāh knows best. I have found three supporting narrations for the ḥadīth without mentioning swimming. The first: from ʿUqbah ibn ʿĀmir al-Juhanī, raised to the Prophet with the addition: "for they are from the truth." It was recorded by al-Tirmidhī (1/308), al-Dārimī (2/205), Ibn Mājah (2811), and Aḥmad (4/144, 148) through the route of ʿAbd Allāh ibn Zayd al-Azraq from him. Al-Tirmidhī said: "A ḥasan ṣaḥīḥ ḥadīth." The second: from ʿAbd Allāh ibn ʿAmr, raised with the addition. It was recorded by al-Mukhlis in "al-Fawāʾid al-Muntaqāh" (3/144/2) through the route of Hārūn ibn ʿAbd Allāh who informed us, Muḥammad ibn al-Ḥasan said: Sulaimān ibn Bilāl narrated to me from Ibn ʿAjlān from ʿAmr ibn Shuʿayb from his father from him. But Muḥammad ibn al-Ḥasan is Ibn Zubālah, and he is accused of lying, so he is not used as evidence. The third: from ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abī Ḥusayn that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. It was recorded by al-Tirmidhī from Muḥammad ibn Isḥāq from him