Its chain of transmission is sound according to Muslim’s criteria.
Ibn Ḥibbān also included it in his Ṣaḥīḥ, as cited in al-Targhīb (2/137).

ʿAbdullāh ibn ʿĀmir al-Aslamī corroborated the report through ʿImrān; Aḥmad recorded this version (5/335). Yet this ʿAbdullāh is classified as weak, as noted in al-Majmaʿ (4/10) and al-Taqrīb. His narration is muddled: at times he lists it among the narrations of Sahl ibn Saʿd, as in the present wording, while at other times he attributes it to Ubayy ibn Kaʿb. An example of the latter is what Aḥmad (5/116) and al-Ḥākim (2/334) transmitted from Abū Nuʿaym al-Faḍl ibn Dukayn: “ʿAbdullāh ibn ʿĀmir al-Aslamī narrated to us from ʿImrān ibn Abī Anas, from Sahl ibn Saʿd, from Ubayy ibn Kaʿb,” in abridged form.

It is remarkable that al-Ḥākim declared this chain “sound,” and even more remarkable that al-Dhahabī concurred, though he himself had described ʿAbdullāh ibn ʿĀmir as weak, without any attestation of reliability.

Al-Nawawī states in his commentary on Muslim: “This text is explicit that the mosque founded upon God-fearingness mentioned in the Qur’an refers to this very mosque, refuting the view of some exegetes who say it is the mosque of Qubāʾ. As for the Prophet’s ﷺ taking up the pebbles and striking them on the ground, he did so as an emphatic clarification to show that the intended mosque is the one in Madinah.”