1. The al-Ẓāhiriyyah collection, al-Ājurri in “The Prohibition of Dice-playing” 201 / 63, al-Baghawi in Sharḥ al-Sunnah 5 / 430-431, al-Ṭayālisi in his Musnad 1683, Ibn Saʿd in al-Ṭabaqāt 1 / 138, Ibn Abī Shaybah in al-Muṣannaf 3 / 393, and ʿAbd ibn Ḥumayd in al-Muntaḫab min al-Musnad 3 / 8 / 1044—all of them transmit the report through various chains from Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Laylā, from ʿAṭāʾ, from Jābir. Some omit the name of ʿAbd al-Raḥmān, and within it there is an accompanying story. Al-Tirmidhī likewise recorded it (no. 1005) from Jābir in abridged form and said, “A ḥasan ḥadith,” meaning by virtue of supporting evidence in light of Ibn Abī Laylā’s condition. Al-Zaylaʿī endorsed this in Naṣb al-Rayah 4 / 84, as did Ibn al-Qayyim in al-Ighāthah 1 / 254. Ibn Ḥajar kept silent about it in Fatḥ al-Bārī 3 / 173-174, which, in his methodology, signals that he deemed it strengthened. Al-Haythamī comments in al-Majmaʿ 3 / 17: “It was narrated by Abū Yaʿlā and al-Bazzār; in its chain is Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Laylā, concerning whom there is some discussion.”

As for Ibn Ḥajar’s remark in al-Dirāyah 2 / 172—after ascribing the report to several of the foregoing sources—“Al-Bazzār and Abū Yaʿlā also produced it through another route, saying: from Jābir, from ʿAbd al-Raḥmān ibn ʿAwf; and al-Ḥākim recorded it by yet another sanad from ʿAbd al-Raḥmān ibn ʿAwf,” this might give the impression that they possess a chain free of Ibn Abī Laylā. Such is not the case. The whole matter is simply that some catalogued it in the Musnad of Jābir—mentioning ʿAbd al-Raḥmān within the narrative—while others placed it in the Musnad of ʿAbd al-Raḥmān himself, as has been explained. And Allah knows best.