Ibn Ḥibbān and Yaʿqūb ibn Sufyān likewise declared him trustworthy, while al-Taqrīb rates him merely as “acceptable.”

Al-Ṭabarānī also recorded the report in al-Muʿjam al-Kabīr, as cited in Majmaʿ al-Zawāʾid.

Among its corroborations is the narration of Usayd ibn Ḥuḍayr. Aḥmad transmitted it through Ḥammād ibn Salamah, who said: “Ḥajjāj ibn Arṭāʾah informed us, from ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abī Laylā, from his father, from him, with the same wording except that he described it as ‘mubārak’ (blessed).” Ḥajjāj, however, was a mudallis, and here he employs the ambiguous ʿan-formula.

Through this same route al-Ṭabarānī narrated the report in al-Muʿjam al-Awsaṭ, as quoted in Majmaʿ al-Zawāʾid; yet both al-Haythamī and al-Shawkānī cited only that source, which is inadequate.

As for ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abī Laylā, I have found no further information on him, and Ibn Ḥajar did not list him in al-Taʿjīl, though the work’s criteria would warrant his inclusion.

The report has also come by way of ʿAbbād ibn al-ʿAwwām, from Ḥajjāj, who said: “ʿAbd Allāh ibn ʿAbd Allāh, the mawlā of Banū Hāshim—he was reliable, and al-Ḥakam used to take narrations from him—related it to us from ʿAbd al-Raḥmān ibn Abī Laylā…” This version is probably the correct one, and its chain is ḥasan, for here Ḥajjāj explicitly says “ḥaddathanā.” Al-Ṭaḥāwī has recorded it.

ʿUbaydah ibn Ḥumayd al-Ḍabbī also transmitted the narration from ʿAbd Allāh ibn ʿAbd Allāh, from ʿAbd al-Raḥmān ibn Abī Laylā, from Dhū al-Ghurrah, who said: