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They said (1): As for your third piece of evidence, it is the ḥadith of Abū Hurayrah: “There is to be no jalab and no janab; and if the two bettors do not enter a horse of their own to race for the stake, then it is forbidden.”

This ḥadith is insufficient for establishing proof, and no ruling can be built on something of its calibre. The man who transmits it is entirely unknown—his name, lineage, and reliability are all obscure; all that is reported is that he was a man from Banū Makhzūm. By unanimous agreement of the ḥadith specialists, a narration from such a source carries no evidentiary weight.

Moreover, the report is munkar (irregular), for this unidentified narrator alone related it among all the pupils of Abū al-Zinād, despite their diligence in collecting and preserving his narrations. How could they all have missed it while an unidentified man managed to obtain it?

What seems most likely (2) is that this additional clause is actually the speech of Abū al-Zinād himself, which became inserted into the ḥadith. The sound wording from Abū Hurayrah that people transmitted is merely: “There is to be no jalab and no janab.” Abū al-Zinād then appended on his own: “and if the two bettors do not enter a horse of their own…” and so forth. The unknown transmitter took that from him and narrated it without distinguishing between the Prophet’s words and Abū al-Zinād’s comment.

In short, the discussion about this ḥadith is identical to the discussion about the one preceding it—indeed, its invalidity is even more evident. Allah knows best.