There is consensus among the scholars that talbiyah is a
prescribed practice. Umm Salamah reported: "I heard
Allah's Messenger (peace be upon him) saying: "O Family
of Muhammad! Whoso among you intends to perform Hajj must
raise his voice while uttering talbiyah." This is
reported by Ahmad and Ibn Hibban.
The scholars disagree, however, on its legal status,
timing, and the position of one who delays it. Ash-Shafi'i and
Ahmad hold that it is sunnah of the Prophet (peace be upon
him); it is desirable to utter it when putting on the garb of
ihram. Thus, if a person intended to perform Hajj but did not
utter talbiyah, his Hajj would still be valid, and he is not
required to do anything, because according to them, such a
person enters the state of ihram just by making intention to
perform Hajj.
Hanafi scholars hold that talbiyah or any substitute for it
- such as containing praise or glorification of Allah. and
bringing an animal for sacrifice -is a requisite condition for
the validity of ihram. If someone puts on the garb of ihram
without uttering talbiyah or glorifying Allah or bringing a
sacrificial animal, his ihram is not valid, because ihram,
according to them, is a combination of intention and one of
the rites of Hajj. Thus, if one declares his intention for
ihram and performs any of the rites of Hajj, for example if he
glorifies Allah or declares, "There is no deity worthy of
worship but Allah alone," or if he brought his
sacrificial animal along with him but did not utter talbiyah,
his ihram will be valid but he will be required to sacrifice
an animal as a penalty for failing to do so.
According to the well-known position of Imam Malik,
uttering talbiyah is obligatory and in cases where one fails
to do so or does not utter it upon donning the garb of ihram
but utters it later on, one must slaughter an animal in
atonement.
Malik reported from Nafi' that Ibn 'Umar said: "The
Prophet (peace be upon him) made his talbiyah in these words:
'Lab-baika Allahumma Lab-baik. Lab-baika la-Sharika laka lab-baik.
In-nal Hamda wan-ni 'mata laka wal mulk. La Sharika lak (Here
I am at Your service, O Allah! You have no partner, Here I am
at Your service, O Allah. Verily, all the praise, the grace
belong to You, and the kingdom. You have no partner) "'
Nafi' said that Ibn 'Umar used to add, "I am at Your
service, I am at Your service. I am at Your service and at
Your call. All good is in Your hands, I am at Your service.
Our desire is for You, and also our deeds."
The scholars, however, prefer to restrict the words of
talbiyah to the words used by the Prophet (peace be upon him),
and there is disagreement among them concerning any addition
to them. The majority, however, holds that there is no harm in
adding other words to them as Ibn 'Umar and other Companions
of the Prophet (peace be upon him) did. The Prophet (peace be
upon him) heard them and did not say anything to
them.(Reported by Abu Da'wud and Al-Baihaqi) Malik and Abu
Yusuf disliked adding to the talbiyah of the Prophet (peace be
upon him).
Jabir reported that the Prophet (peace be upon him) said:
"Whosoever makes intention to perform Hajj and pronounces
talbiyah all day until sunset, Allah the Almighty will forgive
his sins, and he will be free of sin as he was the day his
mother gave birth to him." (Ibn Majah)
Abu Hurairah reported that the Prophet (peace be upon him)
said: "He who declares, 'There is no God but Allah' will
get the good news of reward (for him), and he who magnifies
Allah (or, says Allahu Akbar - Allah is the greatest) will
receive the good news of reward (for him)." They asked:
"O Prophet of Allah, is it the (good news of)
Paradise?" He replied, "Yes." (Narrated by At-Tabarani
and Sa'id bin Mansur)
Sahl ibn Sa'ad reported that the Prophet (peace be upon
him) said: "When any Muslim utters talbiyah, everything -
every stone or every tree or every pebble - on his right side
and on his left side responds with a (similar) talbiyah, until
the whole earth resounds with it." (Reported by Ibn Majah,
Al-Baihaqi, Tirmizhi, Al-Hakim, who considers it a sound
hadith)
Zaid ibn Khalid reported that the Prophet (peace be upon
him) said: "Gabriel (peace be upon him) came to me and
told me: 'Command your Companions to raise their voices when
saying talbiyah, because it is one of the rituals of
Hajj." This is reported by Ibn Majah, Ahmad, Ibn
Khuzaimah and Al-Hakim, who regards it a sound hadith.
Abu Bakr reported that the Prophet (peace be upon him) was
asked: "Which Hajj is the best Hajj?" He replied:
"One in which voices are raised when saying talbiyah and
a sacrifice is offered." (Reported by Tirmizhi and Ibn
Majah) Abu Hazim said: "When the Companions put on ihram
their voices would become hoarse even before they reached
Makkah." In the light of these ahadith the majority of
scholars prefers that the pilgrims raise their voices when
saying talbiyah.
Malik holds that one must not raise one's voice in saying
talbiyah while inside a congregational mosque. One may,
however, say it loud enough for oneself or for those around to
hear it, except in the Sacred Mosque and the Mosque of Mina.
In these two one should raise one's voice when saying talbiyah.
This applies to male pilgrims only.
As for women, they may raise their voices when saying
talbiyah so that they themselves or those around them can hear
it. To raise their voices above that is disliked for them.
'Ata said: "Men must raise their voices (when saying
talbiyah), but a woman should raise her voice so as to hear it
herself, but she should not raise her voice more than
that."
Saying talbiyah is desirable in the following places and
times: when mounting one' s mount (or any means of
transportation), on arriving at a place, on going up a hill or
down into a valley, on meeting another group of people, at the
end of every prayer, and early in the morning. Ash-Shafi'i
said: "We love to say it at all times."
A pilgrim should begin his talbiyah from the time he wears
his ihram and continue it until throwing the first pebble at
the Aqabah Jamarah on the 10th of Zhul-Hijjah, the Day of Nahr
(sacrifice). Then he should stop saying talbiyah, as the
Prophet (peace be upon him) did, according to a hadith
transmitted by the Group. Ath-Thawri, the Hanafi school, Ash-Shafi'i,
and the majority of scholars also hold this view. Ahmad and
Ishaq, however, are of the view that a pilgrim must continue
talbiyah until he has stoned all the three jamarahs. After
that he may stop saying talbiyah. Malik holds that a pilgrim
must continue talbiyah until the end of the Day of 'Arafah
(the 9th of Zhul-Hijjah). This applies only to those
performing Hajj.
As for those performing 'Umrah, they may discontinue
talbiyah after kissing the Black Stone and starting their
tawaf. Ibn 'Abbas reports that the Prophet (peace be upon him)
used to discontinue talbiyah after kissing the Black Stone (at
the start of his tawaf). (Reported by Tirmizhi who considers
it a sound hadith. When a person puts on ihram from a miqat he
should discontinue ralbiyah on entering the Haram (Sacred
Mosque). And those who put on ihram from Ju'rana or Tan'im,
they should discontinue it on reaching the houses of Maklcah)
In practice, most of the scholars follow this hadith.
Al-Qasim ibn Muhammad ibn Abu Bakr said: "It is
commendable for a pilgrim to send greetings and blessings on
the Prophet (peace be upon him) after saying talbiyah."
The Prophet (peace be upon him) used to seek Allah's
forgiveness, pleasure, and protection from men after having
said his talbiyah. (Reported by At-Tabarani and others)
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