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ʿAbd al-Raḥmān ibn Muḥammad—together with several others who had granted us authorization—reported to us, saying: ʿUmar ibn Muḥammad related to us; Ibn al-Ḥuṣayn related to us; Ibn Ghaylān related to us; Abū Bakr al-Shāfiʿī narrated to us; Mūsā ibn Sahl al-Washshāʾ narrated to us; Yazīd ibn Hārūn informed us; ʿAbbād ibn Manṣūr, on the authority of ʿIkrimah, from Ibn ʿAbbās, reported:
From the Prophet ﷺ who said: “The best days for cupping are the seventeenth, the nineteenth, and the twenty-first, and during the Night Journey I did not pass by any company of angels except that they said, ‘O Muḥammad, keep to cupping!’ (1)”
This narration is unique to ʿAbbād, and it is weak.
Aḥmad included it in his Musnad through the chain of Yazīd.
Ibn al-Mubārak also reported—from Maʿmar, from al-Ḥakam ibn Abān, from ʿIkrimah—regarding the verse, “On a Day whose measure is fifty thousand years” [al-Maʿārij 4], that he said: “From the beginning of the world to its end is fifty thousand years; no one knows how many have elapsed and how many remain except Allah (2).”
…they praised him for his advanced learning and instructed people to take knowledge from him. The testimony of such authorities establishes a man’s integrity ( ʻadalah) and entitles him to act as a legal witness; once integrity is confirmed, any later challenge is inadmissible. Integrity is not annulled by mere suspicion, nor by a remark such as “Do not lie about me” addressed by one person to his servant, or similar statements that have several linguistic nuances quite different from the crude sense imputed by the uninformed and by those unfamiliar with the subtleties of Arabic.
Ibn Manda states in his Sahih: “As for the personal standing of ʻIkrimah, a host of eminent Successors (tabiʻun) and those after them declared him reliable, narrated from him, and relied on his reports regarding the divine attributes, the sunnah, and legal rulings. Roughly three hundred transmitters from various regions related his hadiths, among them more than seventy of the very best and most distinguished of the Successors— a rank rarely attained by others of that generation. Even the scholars who criticized him did not refrain from transmitting his narrations, nor did they dispense with them. His hadiths continued to be accepted and cited as proof generation after generation, scholar after scholar, until the era of the four compilers of the authentic collections who sifted the sound reports from the weak and the correct from the mistaken—al-Bukhari, Muslim, Abu Dawud, and al-Nasaʼi. All four included his narrations and employed them as evidence. Muslim, who was the most reserved toward him, still reported from him in conjunction with others and, after initially criticizing him, later deemed him reliable.”
(1) Ahmad, Musnad 1/354; al-Tirmidhi, no. 2054; al-Tayalisi, no. 2666; al-Hakim, al-Mustadrak 4/409. The isnad is weak because of ʻAbbad ibn Mansur: he practiced tadlis, had a poor memory, and experienced cognitive decline.
(2) Also transmitted by ʻAbd al-Razzaq in his Tafsir through Maʻmar, as cited by Ibn Kathir, Tafsir 4/419. Ibn Abi Hatim relates it through ʻAbd al-Rahman ibn Mahdi, from Israʼil, from Simak, from ʻIkrimah, from Ibn ʻAbbas regarding the verse “on a Day whose measure is fifty thousand years”: he said, “It is the Day of Resurrection.” All the transmitters in this chain are trustworthy.
أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بنُ مُحَمَّدٍ، وَجَمَاعَةٌ إِجَازَةً، قَالُوا:
أَخْبَرَنَا عُمَرُ بنُ مُحَمَّدٍ، أَخْبَرَنَا ابْنُ الحُصَيْنِ، أَخْبَرَنَا ابْنُ غَيْلاَنَ، أَخْبَرَنَا أَبُو بَكْرٍ الشَّافِعِيُّ، حَدَّثَنَا مُوْسَى بنُ سَهْلٍ الوَشَّاءُ، حَدَّثَنَا يَزِيْدُ بنُ هَارُوْنَ، أَخْبَرَنَا عَبَّادُ بنُ مَنْصُوْرٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ:
عَنِ النَّبِيِّ ﷺ قَالَ: (خَيْرُ يَوْمٍ يُحْتَجَمُ فِيْهِ: يَوْمُ سَبْعَ عَشْرَةَ، وَتِسْعَ عَشْرَةَ، وَإِحْدَى وَعِشْرِيْنَ، وَمَا مَرَرْتُ بِمَلأٍ مِنَ المَلاَئِكَةِ لَيْلَةَ أُسْرِيَ بِي إِلاَّ قَالُوا: عَلَيْكَ بِالحِجَامَةِ يَا مُحَمَّدُ (١)) .
تَفَرَّدَ بِهِ: عَبَّادٌ، وَفِيْهِ ضَعْفٌ.
أَخْرَجَهُ: أَحْمَدُ فِي (مُسْنَدِهِ) ، عَنْ يَزِيْدَ.
وَرَوَى: ابْنُ المُبَارَكِ، عَنْ مَعْمَرٍ، عَنِ الحَكَمِ بنِ أَبَانٍ، عَنْ عِكْرِمَةَ: ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِيْنَ أَلْفَ سَنَةٍ﴾ [المَعَارِجُ: ٤] ، قَالَ:
مِنْ أَوَّلِ الدُّنْيَا إِلَى آخِرِهَا خَمْسُوْنَ أَلْفَ سَنَةٍ، لاَ يَعْلَمُ أَحَدٌ كَمْ مَضَى، وَكَمْ بَقِيَ، إِلاَّ اللهُ ﷿ (٢) .
= إياه، ووصفهم له بالتقدم في العلم، وأمرهم الناس بالاخذ عنه ما بشهادة بعضهم تثبت عدالة الإنسان، ويستحق جواز الشهادة، ومن ثبتت عدالته، لم يقبل فيه الجرح، وما تسقط العدالة بالظن، وبقول فلان لمولاه: لا تكذب علي وما أشبهه من القول الذي له وجوه وتصاريف ومعان غير الذي وجهه إليه أهل الغباوة، ومن لا علم له بتصاريف كلام العرب.
وقال ابن مندة في " صحيحه ": وأما حال عكرمة في نفسه، فقد عدله أمة من نبلاء التابعين، فمن بعدهم، وحدثوا عنه، واحتجوا بمقاريده في الصفات والسنن والاحكام، روى عنه زهاء ثلاث مئة رجل من البلدان منهم زيادة على سبعين رجلا من خيار التابعين ورفعائهم، وهذه منزلة لا تكاد توجد لكثير من التابعين على أن من جرحه من الأئمة لم يمسك من الرواية عنه، ولم يستغنوا عن حديثه، وكان يتلقى حديثه بالقبول، ويحتج به قرنا بعد قرن، وإماما بعد إمام إلى وقت الأئمة الأربعة الذين أخرجوا الصحيح، وميزوا ثابته من سقيمه، وخطأه من صوابه، وأخرجوا روايته، وهم البخاري، ومسلم، وأبو داود، والنسائي، فأجمعوا على إخراج حديثه، واحتجوا به على أن مسلما كان أسوأهم رأيا فيه، وقد أخرج عنه مقرونا وعدله بعدما جرحه.
(١) أخرجه أحمد ١ / ٣٥٤، والترمذي (٢٠٥٤) والطيالسي (٢٦٦٦) والحاكم ٤ / ٤٠٩، وسنده
ضعيف لضعف عباد بن منصور لتدليسه وسوء حفظه وتغيره.
(٢) وأخرجه عبد الرزاق في " تفسيره " عن معمر فيما ذكره الحافظ ابن كثير ٤ / ٤١٩.
وروى ابن أبي حاتم من طريق عبد الرحمن بن مهدي، عن إسرائيل، عن سماك، عن عكرمة، عن ابن عباس (في يوم كان مقداره خمسين ألف سنة) قال: يوم القيامة.
ورجاله ثقات.