(1) Abu Dawud recorded the report (no. 2581); al-Bayhaqi cited it from him in al-Sunan al-Kubra (10/21), and al-Tabarani (18/ no. 366), in an abridged form that mentions only the prohibition of shighar marriage. It reaches us through the isnad: ʿAbd al-Wahhab b. ʿAbd al-Majid – Anbasa – al-Hasan – ʿImran. Anbasa’s version is at odds with the others: he alone adds the words “fi l-ruhan” (concerning wagering), whereas several other transmitters from al-Hasan omit this phrase. Among them are Humayd al-Tawil, Abu Qazaʿa (Suwayd b. Hujayr), Ismaʿil b. Muslim, and Qatada (if the report from him is sound). All of them relate it with the wording, “la jalab wa-la janab fi l-Islam … ” (“there is no jalab and no janab in Islam …”). That wording is found in: Ahmad (4/429, 438); al-Tirmidhi (1123); Abu Dawud (2581); Ibn Majah (3937); Ibn Hibban (8/ no. 3267); al-Tabarani (18/ nos. 401, 316, 315, 382, 383); al-Bazzar (9/ nos. 3534, 3535); and others. In my judgment this is the correct text, and the insertion “fi l-ruhan” in Anbasa’s route is erroneous. The transmitter “Anbasa” may be Anbasa b. Saʿid al-Qattan, the brother of Abu al-Rabiʿ al-Samman—who is weak; or he may be Anbasa b. Abi Raʾita al-Ghanawi. Abu Hatim al-Razi says of the latter: “A shaykh from whom ʿAbd al-Wahhab al-Thaqafi narrated hasan (fair) reports, and from whom Wahib also narrated; there is nothing objectionable in his hadith.” Ibn Maʿin judged him reliable (see Ibn al-Junayd, no. 469; al-Jarh wa-l-Taʿdil, 6/400). The phrase “hasan reports” here means unusual (gharib) narrations, and this may be one of them—if he is indeed the transmitter in question (see Tahdhib al-Kamal, 22/411–414). The same hadith is firmly established from ʿAbd Allah b. ʿAmr b. al-ʿAs in Ahmad (2/80, 215, 216) and elsewhere in an extended form, and it, too, lacks the words “fi l-ruhan”. Another version is reported from Ibn ʿAbbas, raised to the Prophet: “He is not of us who urges on horses on the day of betting …”, recorded by Abu Yaʿla (no. 2413) and others, but this isnad is defective because one of its transmitters is unknown and the narration itself is inconsistent. See al-Tarikh al-Kabir by al-Bukhari (1/395–396); further discussion will appear below (pp. 366–367).