I said to Ibn Abbas, "Your people claim that the Messenger of Allah ﷺ performed raml around the House and that this is a sunnah."He replied, "They have spoken truth and they have spoken falsehood."I asked, "What is true and what is false in what they say?"He answered, "They spoke truly that the Messenger of Allah ﷺ performed raml around the House, but they spoke falsely in claiming that it is a sunnah. During the time of Hudaybiyyah, Quraysh said, 'Leave Muhammad and his companions alone until they die the death of camel-worms.' When they made the treaty with him stipulating that he could come the following year and stay in Makkah for three days, the Messenger of Allah ﷺ arrived while the polytheists were on the side of Quayqian. So the Messenger of Allah ﷺ told his companions, 'Perform raml around the House three times.' But it is not a sunnah."I said, "Your people also claim that he made the rounds between Safa and Marwa on a camel, and that this is a sunnah."He said, "They have spoken truth and they have spoken falsehood."I asked, "What is true and what is false in this?"He replied, "They spoke truly that he made the rounds between Safa and Marwa on a camel, but they spoke falsely in claiming that it is a sunnah. The people would not push away from the Messenger of Allah ﷺ nor be turned aside from him, so he made the rounds on a camel so they could hear his words and their hands could not reach him."I said, "Your people claim that the Messenger of Allah ﷺ performed saee between Safa and Marwa, and that this is a sunnah."He said, "They have spoken truly. When Ibrahim was commanded with the rites, Satan appeared to him at the place of saee and raced him, but Ibrahim outran him. Then Jibril took him to Jamrat al-Aqaba, where Satan appeared to him." Yunus said, "the Shaytan." "He pelted him with seven pebbles until he departed. Then Satan appeared to him at the middle Jamra, and he pelted him with seven pebbles. He laid him down on his forehead." Yunus said, "And there he laid him down on his forehead, and Ismail was wearing a white shirt, and he said, 'Father, I have no garment in which to be shrouded other than this, so take it off so you may shroud me in it.' Ibrahim worked at it to remove it, but he was called from behind him, 'Ibrahim, you have fulfilled the vision' [Saffat 37:104–105]. Ibrahim turned, and there was a white horned ram with large eyes."Ibn Abbas said, "I have indeed seen us selling this type of ram."He continued, "Then Jibril took him to the farthest Jamra, and Satan appeared to him, so he pelted him with seven pebbles until he departed. Then Jibril took him to Mina and said, 'This is Mina.'" Yunus said, "'This is the resting place of the people.' Then he brought him to Jam and said, 'This is al-Mashar al-Haram.' Then he took him to Arafah."Ibn Abbas asked, "Do you know why it was named Arafah?"I said, "No."He said, "Jibril said to Ibrahim, 'You have known.'" Yunus said, "'Have you known?' He said, 'Yes.'" Ibn Abbas said, "From that it was named Arafah."Then he asked, "Do you know how the talbiyah came about?"I said, "How did it come about?"He said, "When Ibrahim was commanded to call out to the people for the Hajj, the mountains lowered their heads for him and the villages were raised up for him, and he called out to the people for the Hajj."
حدثنا سريج ويونس قالا حدثنا حماد يعني ابن سلمة عن أبي عاصم الغنوي
قلت لابن عباس يزعم قومك أن رسول الله ﷺ رمل بالبيت وأن ذلك سنة فقال صدقوا وكذبوا قلت وما صدقوا وما كذبوا قال صدقوا رمل رسول الله ﷺ بالبيت وكذبوا ليس بسنة إن قريشا قالت زمن الحديبية دعوا محمدا وأصحابه حتى يموتوا موت النغف فلما صالحوه على أن يقدموا من العام المقبل ويقيموا بمكة ثلاثة أيام فقدم رسول الله ﷺ والمشركون من قبل قعيقعان فقال رسول الله ﷺ لأصحابه ارملوا بالبيت ثلاثا وليس بسنة قلت ويزعم قومك أنه طاف بين الصفا والمروة على بعير وأن ذلك سنة فقال صدقوا وكذبوا فقلت وما صدقوا وكذبوا فقال صدقوا قد طاف بين الصفا والمروة على بعير وكذبوا ليس بسنة كان الناس لا يدفعون عن رسول الله ﷺ ولا يصرفون عنه فطاف على بعير ليسمعوا كلامه ولا تناله أيديهم قلت ويزعم قومك أن رسول الله ﷺ سعى بين الصفا والمروة وأن ذلك سنة قال صدقوا إن إبراهيم لما أمر بالمناسك عرض له الشيطان عند المسعى فسابقه فسبقه إبراهيم ثم ذهب به جبريل إلى جمرة العقبة فعرض له شيطان قال يونس الشيطان فرماه بسبع حصيات حتى ذهب ثم عرض له عند الجمرة الوسطى فرماه بسبع حصيات قال قد تله للجبين قال يونس وثم تله للجبين وعلى إسماعيل قميص أبيض وقال يا أبت إنه ليس لي ثوب تكفنني فيه غيره فاخلعه حتى تكفنني فيه فعالجه ليخلعه فنودي من خلفه {أن يا إبراهيم قد صدقت الرؤيا} فالتفت إبراهيم فإذا هو بكبش أبيض أقرن أعين قال ابن عباس لقد رأيتنا نبيع هذا الضرب من الكباش قال ثم ذهب به جبريل إلى الجمرة القصوى فعرض له الشيطان فرماه بسبع حصيات حتى ذهب ثم ذهب به جبريل إلى منى قال هذا منى قال يونس هذا مناخ الناس ثم أتى به جمعا فقال هذا المشعر الحرام ثم ذهب به إلى عرفة فقال ابن عباس هل تدري لم سميت عرفة قلت لا قال إن جبريل قال لإبراهيم عرفت قال يونس هل عرفت قال نعم قال ابن عباس فمن ثم سميت عرفة ثم قال هل تدري كيف كانت التلبية قلت وكيف كانت قال إن إبراهيم لما أمر أن يؤذن في الناس بالحج خفضت له الجبال رءوسها ورفعت له القرى فأذن في الناس بالحج
Its chain of transmission is sahih. Abu Asim Nahdi is trustworthy, Ibn Main confirmed his trustworthiness, and Bukhari mentioned him in al-Kuna under number 572, indicating this hadith as is his habit in his precise indications. He said, Abu Asim, from Abu Tufayl, from Ibn Abbas, who said, "The sacrificed one." Hajjaj bin Minhal said this from Hammad bin Salama.Hafiz bin Kathir quoted the end of this hadith in his tafsir, 7:149, from this very place, starting from his statement, "When Ibrahim was commanded to perform the rites." Likewise Haythami did the same in Majma al-Zawaid, 3:259 and 8:200-201, starting from his statement, "I said to Ibn Abbas, 'Your people claim that the Messenger of Allah ﷺ ran between Safa and Marwa.'" In the first place he said, "Ahmad and Tabarani related it in al-Kabir, and its narrators are trustworthy." And in the second he said, "Ahmad related it, and its narrators are the narrators of the Sahih, except for Abu Asim Nahdi, who is trustworthy."Likewise Suyuti mentioned a portion of it in al-Durr al-Manthur, 5:280, and attributed it also to Ibn Jareer, Ibn Abu Hatim, Ibn Mardawayh, and Bayhaqi in Shuab al-Iman. See also 2029, 2077, 2688, 2783.al-naghaf, with the letters nun and ghayn both carrying a fatha, refers to worms found in the noses of camels and sheep, the singular of which is naghafah.talahu means he threw it down and knocked it over.(1) la yasdifuna means they pay no heed and do not restrain themselves, from asdafahu an al-shay, meaning he turned it away from it.