that the Messenger of Allah, peace and blessings be upon him, forbade keeping sacrificial meat for more than three days, but then permitted us to eat from it and store it. He said: Qatādah ibn al-Nuʿmān—the brother of Abū Saʿīd—arrived, and they served him some cured sacrificial meat. The hadith is similar to the preceding version, but without the story of the woman. However, its text has been reversed, making Abū Saʿīd the one who conveyed the concession and Qatādah ibn al-Nuʿmān the one who declined to eat. The preserved version is the first one, as al-Mizzī stated.

Al-Nasāʾī also recorded it, as did Aḥmad (3/23) and Abū Yaʿlā (2/281/997), from whom Ibn Ḥibbān (7/567/8596) transmitted it, through various routes from Yaḥyā with this chain. Anīs ibn ʿImrān differed from them in the text, narrating from Saʿd ibn Isḥāq, through the aforementioned chain, from Abū Saʿīd that the Prophet, peace and blessings be upon him, ... and he mentioned it in abridged form, without the story of Qatādah. Al-Ṭaḥāwī recorded it (2/308). However, this Anīs is not well known. Ibn Abī Ḥātim said (1/1/335): “I asked my father about him, and he replied: ‘He is a shaykh.’” He also said: “He was Egyptian, and Abū ʿAbd al-Raḥmān al-Muqriʾ narrated from him.”

I say: Yūnus ibn ʿAbd al-Aʿlā al-Ṣadafī al-Miṣrī, al-Ṭaḥāwī’s shaykh in this hadith, also narrated from him. A typographical error occurred in the name of Anīs’s father in al-Ṭaḥāwī’s work, where it appears as “ʿIyāḍ” (1). I corrected it on the basis of al-Jarḥ and al-Thiqāt (8/134). That work contains other typographical and scholarly errors, which I pointed out in my book Taysīr al-Intifāʿ. Likewise, his name, Anīs, appears in the biography of Yūnus in al-Mizzī’s Tahdhīb as “Anas,” the non-diminutive form; this is an error, perhaps typographical.