I have seen our esteemed brother Abū Isḥāq al-Ḥuwaynī touch upon this reconciliation in his commentary on Musnad Saʿd ibn Abī Waqqāṣ. After citing what appears in al-ʿIlal, he wrote (216):

“I say: Maʿn’s narration here accords with that of al-Khaṣīb ibn Nāṣiḥ. Perhaps Umm ʿAmr was the kunyah of ʿĀʾishah bint Saʿd, in which case the two narrations are reconciled. And Allah knows best.”

However, he decisively declared its chain of transmission weak—as he had done with three hadiths preceding it—on the grounds that ʿUbaydah bint Nābil was an unknown narrator, following Ibn Ḥajar’s aforementioned classification of her as “acceptable”—or perhaps taking support from it, since it carries the same implication. The correct view is what has already been explained: that she was truthful. Further supporting this is the fact that al-Ḥāfiẓ said in al-Fatḥ (4/100), concerning another hadith transmitted through her: “Its narrators are trustworthy.”

Our esteemed brother himself quoted this from him (p. 214). This, together with the explanation I have already given, inspires confidence in the authenticity of her hadith. And Allah knows best.

Note: This hadith is among those omitted from al-Haythamī’s Majmaʿ al-Zawāʾid. That is why Shaykh al-Aʿẓamī, the imitator of al-Haythamī, made no comment on it in his other work, Kashf al-Astār (3/207/2581), for he could find nothing to quote! Such is the extent of his knowledge and investigation, for which the publisher lavished praise upon his annotations!

Moreover, ʿĀṣim ibn Abī al-Najūd narrated from Muṣʿab ibn Saʿd, from his father, that the Messenger of Allah, peace and blessings be upon him, was brought a large bowl, from which he ate. Some food remained, so he said:

“A man from the people of Paradise will come—in another narration, appear—from this mountain pass and eat this.”