The first women to use waist-belts were of the line of Ismail's mother, who took up a belt to conceal her tracks from Sarah. He then mentioned the hadith.Ibn Abbas said, "May Allah have mercy on Ismail's mother. Had she left Zamzam alone," or he said, "had she not scooped up the water, Zamzam would have been a flowing spring."Ibn Abbas said that the Prophet ﷺ said, "Ismail's mother came across those people, and she loved company, so they settled there and sent for their families, who came and settled with them."He said in his narration, "She descended from Safa, and when she reached the valley she lifted the hem of her garment and ran like a person in distress until she crossed the valley. Then she came to Marwa, stood upon it, and looked to see if she could spot anyone, but she saw no one. She did this seven times."Ibn Abbas said that the Prophet ﷺ said, "That is why people walk briskly between the two."
حدثنا عبد الرزاق حدثنا معمر عن أيوب وكثير بن كثير بن المطلب بن أبي وداعة يزيد أحدهما على الآخر عن سعيد بن جبير
أول ما اتخذت النساء المنطق من قبل أم إسماعيل اتخذت منطقا لتعفي أثرها على سارة فذكر الحديث قال ابن عباس رحم الله أم إسماعيل لو تركت زمزم أو قال لو لم تغرف من الماء لكانت زمزم عينا معينا قال ابن عباس قال النبي ﷺ فألفى ذلك أم إسماعيل وهي تحب الإنس فنزلوا وأرسلوا إلى أهليهم فنزلوا معهم وقال في حديثه فهبطت من الصفا حتى إذا بلغت الوادي رفعت طرف درعها ثم سعت سعي الإنسان المجهود حتى جاوزت الوادي ثم أتت المروة فقامت عليها ونظرت هل ترى أحدا فلم تر أحدا ففعلت ذلك سبع مرات قال ابن عباس قال النبي ﷺ فلذلك سعي الناس بينهما
Its chain of transmission is sahih. Kathir bin Kathir bin Muttalib bin Abu Wada is trustworthy but has few hadiths, and he was a poet. Bukhari mentioned him in Al-Kabir 4/1/211. Imam Ahmad abridged the hadith considerably, mentioning only scattered portions of it. Bukhari related it at length in 6:283-289, from Abdullah bin Muhammad, from Abdul-Razzaq, and he related part of it in 5:33 with the same chain of transmission.Ibn Kathir quoted it in Al-Tarikh 1:154-156 from Bukhari, then said, this hadith consists of the words of Ibn Abbas, with parts of it marked as having the status of a raised report, and some of it contains an oddness, as though Ibn Abbas had received it from Israelite traditions. This is strange coming from him, for Ibn Abbas was not one who received Israelite traditions. Moreover, the flow of the hadith implies that it is entirely a raised report. And even if we were to grant that most of it is a stopped report, there would still be no evidence, nor anything resembling evidence, that it comes from Israelite traditions. Rather, the more likely explanation is that it is something Quraysh knew and passed down over the years, from the history of their forefathers Ibrahim and Ismail. Some of it may be mistaken and some of it correct. But it seems clear to me that all of it is a raised report in meaning, and Allah knows best.