Abu Tufayl reported,
I said to Ibn Abbas, "Your people claim that the Messenger of Allah ﷺ hurried between Safa and Marwa, and that this is a sunnah."Ibn Abbas replied, "They are right. When Ibrahim was commanded to perform the rites, Satan confronted him at the place of the running, so Ibrahim raced him and outstripped him. Then Jibreel took him to the pillar of Uqba, and a satan confronted him there," and Yunus said, "Satan," "so he pelted him with seven pebbles until he went away. Then Satan confronted him at the middle pillar, and he pelted him with seven pebbles."Ibn Abbas continued, "Then he laid him down on his forehead," and Yunus said, "And there he laid him down on his forehead," "while Ismail was wearing a white shirt. Ismail said, 'Father, I have no garment other than this to be shrouded in, so take it off me and shroud me in it.' Ibrahim struggled to remove it, and then a voice called out to him from behind, 'Ibrahim, you have fulfilled the vision' [Saffat 37:104–105]. Ibrahim turned, and there was a white ram with horns and large eyes."Ibn Abbas said, "I remember that we used to sell this very type of ram."He went on, "Then Jibreel took him to the farthest pillar, and Satan confronted him, so he pelted him with seven," and he mentioned the pebbles, "until he went away. Then Jibreel took him to Mina and said, 'This is Mina.'"And he related the hadith in its full length.
Azami 8400
Hasanعن أبي الطفيل قال
قلت لابن عباس: يزعم 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 ابراهيم 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 فذكر حصيات حتى ذهب ثم ذهب به جبريل إلى منى قال: هذا مني. فذكر الحديث بطوله.
Narrated by Ahmad (2707), Abu Dawud Tayalisi (2820), and from him Bayhaqi (5/153-154), and Abu Dawud (1885) in abridged form, all of them through Hammad bin Salama, from Abu Asim Ghanawi, from Abu Tufayl, who related it. Abu Asim Ghanawi was deemed trustworthy by Ibn Main, and Ibn Hibban mentioned him in Thiqat, and the rest of its narrators are trustworthy. See the detailed discussion of this in the chapter on the reason for pelting the jamarat, in the book on pilgrimage rites.It was also narrated from Sanabihi, who said, "We were with Muawiya bin Abu Sufyan, and they mentioned the one who was to be sacrificed, Ismail or Ishaq. He said, 'You have come upon someone knowledgeable. We were with the Messenger of Allah ﷺ when a man came to him and said, "O Messenger of Allah, give me some of what Allah has bestowed upon you, O son of the two sacrificed ones." The Messenger of Allah, peace and blessings be upon him, laughed. So we said to him, "O Commander of the Faithful, what are the two sacrificed ones?" He said, "When Abdul-Muttalib was commanded to dig Zamzam, he vowed to Allah that if the matter were made easy for him he would sacrifice one of his sons. The lot fell upon Abdullah, but his maternal uncles prevented him and said, 'Ransom your son with a hundred camels.' So he ransomed him with a hundred camels. And Ismail is the second one."'"This was narrated by Tabari in his Tafsir (19/597), Hakim in Mustadrak (2/554), and Abu Naeem in Marifat al-Sahaba (5/2499), all of them through various chains from Ismail bin Ubayd bin Umayr bin Abu Karima, who said, "Umar bin Abdul-Raheem Khattabi narrated to us, from Ubayd bin Muhammad Utbi, one of the descendants of Utba bin Abu Sufyan, from his father, who said, 'Abdullah bin Saad narrated to me, from Sanabihi (who is Abdul-Rahman bin Asala Sanabihi),'" and he related it.Hakim was silent about it, and Dhahabi said, "Its chain of transmission is weak."I say, it contains Abdullah bin Saad bin Farwa Bajali Dimashqi, the scribe, who is unknown, as stated by Abu Hatim and Ibn Qattan. Duhaym said, "I do not know him." Ibn Hibban mentioned him in Thiqat and said, "He errs." Saji said, "The people of Sham declared him daif."It also contains narrators whose biographies I could not find, and its chain of transmission also has instability.