I set out in the morning with Abdullah bin Masud from Mina to Arafat, and he was reciting the talbiyah. Abdullah was a dark-complexioned man with two braids, and he had the appearance of the desert dwellers about him. A rabble of common people gathered around him and said, "Arabi, this is not the day of talbiyah. This is the day of takbir."At that, he turned to me and said, "Are people ignorant, or have they forgotten? By the One who sent Muhammad ﷺ with the truth, I went out with the Messenger of Allah ﷺ, and he did not stop reciting the talbiyah until he cast the pebbles at Jamrat al-Aqaba, except when he mixed it with takbir or tahlil."
غدوت مع عبد الله بن مسعود من منى إلى عرفات، فكان يلبي، قال: وكان عبد الله رجلا آدم له ضفران عليه مسحة أهل البادية، فاجتمع عليه غوغاء من غوغاء الناس، قالوا: يا أعرابي، إن هذا ليس يوم تلبية، وإنما هو يوم تكبير، قال: فعند ذلك التفت إلي فقال: أجهل الناس أم نسوا؟ والذي بعث محمدا ﷺ بالحق لقد خرجت مع رسول الله ﷺ فما ترك التلبية حتى رمى جمرة العقبة، إلا أن يخلطها بتكبير، أو تهليل.
Imam Ahmad (3961), Ibn Khuzayma (2806), and Hakim (1/461, 462), and from him Bayhaqi (5/138), all narrated it through the hadith of Safwan bin Isa, who said, Harith bin Abdul-Rahman informed us, from Mujahid, from Abdullah bin Sakhbara, and he related it. Hakim said, "Sahih according to the standard of Muslim, though the two of them did not include it." Its chain is hasan because of Harith bin Abdul-Rahman bin Abu Zubab, about whom there is disagreement, though his hadith is hasan. The objectionable material found in his narrations is what Darawardi related from him, as Abu Hatim said, and this narration is not among them.Tahawi related it in Sharh Mushkil (3929, 3930) through two other routes, from Abdullah bin Mubarak and Darawardi, both of them from Harith bin Abu Zubab, with similar wording. So Darawardi was not alone in narrating it, rather Abdullah bin Mubarak followed him, and before him Safwan bin Isa did as well. In the hadith of Abdullah bin Masud, both the takbir and the tahlil are combined.Ibn Abdul-Barr said in al-Tamhid (8/13), "Ahmad, Ishaq, and a group of scholars of reasoning and tradition said that one does not stop the talbiyah until he has thrown all the pebbles at Jamra Uqba. They said that this is the apparent meaning of the hadith, that the Messenger of Allah kept saying the talbiyah until he threw the pebbles at Jamra Uqba, and none of the narrators of this hadith said 'until he threw some of them,' to the point that some of them said in the hadith of Ayesha, 'then he stopped the talbiyah at the last pebble.'" He said, "Thawri, Shafii, Abu Hanifa, their companions, and Abu Thawr said that one stops it at the first pebble thrown at Jamra Uqba." End of quote.The well-known position of the Maliki school is that it stops after midday on the day of Arafah, and this is the position of most of the people of Madinah. Their argument is that the people objected to Ibn Masud, after departing from Arafah, that their practice had been to stop it before that, and this is what Malik relies on in giving precedence to practice over the report.I say, this may have been the case in the early days of Islam, when reports had not yet spread or become widely established through multiple transmission. But once such widespread transmission was established, this principle was no longer valid, and that is why Ibn Abdul-Barr and others stated explicitly that many of Malik's rulings predated reports reaching him.