Bukhari

Hadith Commentary:
"Gharz" also refers to "rakaab" (stirrup); the only difference is that if the stirrup is made of iron or wood, it is called "rakaab," but if it is made of leather, it is called "gharz."
Some have said that "rakaab" is used with a horse, and "gharz" is used with a camel.

Hadith Commentary:
From this narration, it is understood that in the title, "rakaab" and "paidaan" are synonymous; the only difference is that "rakaab" is made of iron or wood, whereas "ghurz" is made of leather.
Some scholars have differentiated in this way: "rakaab" is used with horses, and "ghurz" is used with camels.

Hadith Commentary:
The noble Companions (radi Allahu anhum) differed regarding the place from which the Messenger of Allah (sallallahu alayhi wa sallam) began reciting the talbiyah during the Farewell Pilgrimage (Hajjat al-Wada’). The reason for this difference has been explained by Ibn Abbas (radi Allahu anhu), which we have already mentioned in the benefits under Hadith: 1541.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has narrated this hadith through the chains of Imam Malik and Sufyan, but he did not mention the actual text of Sufyan’s narration. The words of Sufyan have been reported by Imam Humaydi, in which Ibn Umar radi Allahu anhu said:
“You people speak contrary to the facts about the Messenger of Allah sallallahu alayhi wa sallam, claiming that he began the talbiyah from the plain of Bayda. By Allah! He began the talbiyah from near the mosque of Dhu’l-Hulayfah.”

(2)
There is a difference of opinion regarding the time of reciting the talbiyah.
In some narrations, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam recited the talbiyah when he mounted his camel, while other narrations indicate that he recited the talbiyah when he reached the elevation of the plain of Bayda.
This difference is due to the personal observations of the narrators.
Ibn Abbas radi Allahu anhu explains the reality of this difference in the following words: The Messenger of Allah sallallahu alayhi wa sallam performed only one Hajj.
When he set out for Hajj, he performed prayer in the mosque of Dhu’l-Hulayfah and after that recited the talbiyah.
Those who heard him recite the talbiyah at that time reported it accordingly. Then, when he mounted his ride, he recited the talbiyah while seated on the mount, so those who heard it at that time reported it as such. Then, when he reached the ascent of the plain of Bayda, he called out the talbiyah, so those who witnessed it at that time reported it according to their observation.
He sallallahu alayhi wa sallam began it from the mosque, and after that, whoever saw him in whichever state, reported it accordingly.
(Sunan Abi Dawud, Al-Manasik, Hadith: 1770; Al-Hakim: 1/451; Fath al-Bari: 3/505)

Hadith Commentary:

Benefits and Issues:
➊ The claim by some people that the Prophet (sallallahu alayhi wa sallam) began the talbiyah or entered the state of ihram at the place of Bayda’ is contrary to the actual events. The Prophet (sallallahu alayhi wa sallam) had already commenced the talbiyah and entered the state of ihram at the mosque of Dhu’l-Hulayfah.
➋ Therefore, Ibn Umar (radi Allahu anhuma) described this as a falsehood. However, those people had heard the Prophet (sallallahu alayhi wa sallam) reciting the talbiyah at Bayda’ and had not heard it before that.
➌ For this reason, they would mention the name of Bayda’, as we have already transmitted the details of this from Ibn Abbas (radi Allahu anhuma).

1:
Ibn Umar said this to dispel the misunderstanding of those people who claimed that the Messenger of Allah (sallallahu alayhi wa sallam) assumed the state of ihram from the place of Bida’.

2:
There appears to be a contradiction in these narrations.
This is reconciled in such a way that the Prophet (sallallahu alayhi wa sallam) actually assumed ihram (the sacred state) inside the mosque; those who witnessed him doing so there reported accordingly. When he came out of the mosque, mounted his camel, and recited the talbiyah (the pilgrimage chant) aloud, those who saw this thought that he had assumed ihram at that moment.
Then, when he reached Bida’ and recited the talbiyah, those who heard him recite it there assumed that he had assumed ihram at that place.
In other words, each person reported according to what he had witnessed.

1771. Commentary:
➊ The intention of Abdullah ibn Umar is to negate what some have stated—that the Messenger of Allah (sallallahu alayhi wa sallam) called out the talbiyah at the place of Bayda. Rather, he (sallallahu alayhi wa sallam) began it right from the mosque of Dhu’l-Hulayfah.
➋ In the era of the Messenger of Allah (sallallahu alayhi wa sallam), there was no formal mosque at the location of Dhu’l-Hulayfah. In the hadiths, the literal meaning is intended, i.e., the place where he (sallallahu alayhi wa sallam) performed the prayer—at that time, there was also a tree there. The formal construction took place in a later period.

(1) In the state of ihram, the intention of the heart is fundamental, but along with it, one should also make sure to utter the talbiyah verbally. Simply wearing two unstitched, plain sheets does not initiate the ihram until there is an intention in the heart and the talbiyah is pronounced.

(2) Talbiyah is generally said in response to someone’s call. Most likely, this talbiyah is in response to the proclamation made by Ibrahim alayhis salam regarding the obligation of Hajj after the completion of the Ka‘bah, because this proclamation pertains to every person at the time when he goes to perform Hajj. (It should be noted that here, Hajj refers to both Hajj and ‘Umrah, because ‘Umrah is also called the lesser Hajj.)

(3) Talbiyah is shorter than a long sentence, the meaning of which is: “O Allah! I present myself before You again and again.” Although presenting oneself before Allah also occurs in prayer and other acts of worship, the presentation in Hajj has a special character; therefore, talbiyah is specific to Hajj.

(4) The act of calling out the talbiyah is called “ihlal” because “ihlal” means to raise the voice. Since the talbiyah is called out in a loud voice, it is called “ihlal.” Then, since the ihram begins with the talbiyah, “ihlal” also comes to mean entering into ihram.

(5) “When the she-camel stands up with you”—the method of ihram is that after performing a ritual bath (ghusl), the two unstitched and plain sheets are wrapped, one as a lower garment (izaar) and the other in place of a shirt (rida’), then immediately the talbiyah is begun, and then from time to time the talbiyah is called out in a loud voice. The one performing ‘Umrah will continue the talbiyah until reaching the Haram, and the one performing Hajj will stop the talbiyah with the throwing of the last pebble (rami) on the 10th day. The Prophet sallallahu alayhi wa sallam pronounced the talbiyah immediately after the prayer, but only a few close companions heard it. Then, when he mounted his riding animal, he called out the talbiyah again, which was heard by more people than before, but not by all. Then, when he ascended the hill of Bayda’, he called out the talbiyah again, which was heard by almost everyone. Whoever heard it at whichever place, narrated it; there is no disagreement.

(6) After which prayer did you sallallahu alayhi wa sallam first call out the talbiyah? According to one opinion, it was after the Fajr prayer. As evidence for this view, a hadith from Sahih al-Bukhari is presented. See: (Sahih al-Bukhari, Hadith: 1551), but there is no explicit mention of this in the hadith. From the narration of Sahih Muslim (Hadith: 1243), it is understood that it was the Zuhr prayer, and this is correct because the Prophet sallallahu alayhi wa sallam reached Dhu’l-Hulayfah at the time of ‘Asr, and he performed the shortened (‘qasr’) ‘Asr prayer, i.e., two rak‘ahs. Then he spent the night at Dhu’l-Hulayfah, and on the next day, immediately after the Zuhr prayer, he began the talbiyah. Then, when he mounted his camel, he called out the talbiyah, and likewise, he called out the talbiyah at the hill of Bayda’.

(7) In some narrations, it is mentioned that the Prophet sallallahu alayhi wa sallam prayed at Dhu’l-Hulayfah (Sahih al-Bukhari, Hadith: 1532). Were these two rak‘ahs of the ihram or the two obligatory rak‘ahs of ‘Asr? Hafiz Ibn Hajar rahimahullah has written that the apparent wording accommodates both possibilities, but in other narrations, it is explicitly stated that the two rak‘ahs performed by the Prophet sallallahu alayhi wa sallam at Dhu’l-Hulayfah were the two rak‘ahs of the ‘Asr prayer. See: (Fath al-Bari: 3/493, Darussalam edition, under discussion hadith: 1532). Therefore, this cannot be considered a text for the ruling or recommendation of praying two rak‘ahs after donning the ihram. However, from some other narrations, it is known that the Prophet sallallahu alayhi wa sallam used to pray two rak‘ahs at Dhu’l-Hulayfah when coming and going. From this, the permissibility or recommendation of praying two rak‘ahs at Dhu’l-Hulayfah as a means of seeking blessing is understood in general, but it does not establish the practice of praying two rak‘ahs at the time of ihram or after donning ihram. Shaykh al-Albani rahimahullah has also written that there is no specific prayer for ihram; however, if the time is that of an obligatory prayer, then ihram should be donned after the prayer. This is also the practice of the Messenger of Allah sallallahu alayhi wa sallam. (Manasik al-Hajj wal-‘Umrah, by al-Albani, pp. 15, 16, Maktabat al-Ma‘arif, Riyadh)

The main point has already been mentioned earlier: that he began the talbiyah immediately after the prayer, while still seated.

Urdu marginal note:
Abdullah ibn Umar (radi Allahu anhu) is narrating according to his knowledge; otherwise, on the occasion of the Farewell Pilgrimage and similar events, he (sallallahu alayhi wa sallam) began to say the talbiyah immediately after the prayer. Ibn Umar (radi Allahu anhu) must not have heard this.

(1) It was commonly believed among the general people that the Messenger of Allah (sallallahu alayhi wa sallam) began to recite the talbiyah (labbaik) in the plain of Bayda’, but this is not correct. The reality is that the Messenger of Allah (sallallahu alayhi wa sallam) performed two rak‘ahs of prayer at Dhu’l-Hulayfah as a traveler, and after the salam, he recited the talbiyah right there, but only a few close companions heard it. Then, when he mounted his ride, he recited the talbiyah again. This was heard by more people than before. Then, when he reached Bayda’, he recited the talbiyah again. Nearly everyone heard it then. Each person reported according to where he heard it. There is no falsehood in this; it is simply a matter of each person’s knowledge. However, the beginning of the ihram was from Dhu’l-Hulayfah, and it was there that he began to recite the talbiyah.

(2) “You are lying.” That is, you are mistaken in thinking that he began the talbiyah from Bayda’. In Arabic, a misunderstanding is also called a lie, because both are contrary to reality.

(3) “The mosque of Dhu’l-Hulayfah”—at that time, there was no mosque there. The mosque was built later as a memorial.

Takhrij al-Hadith: [واخرجه البخاري 1541، ومسلم 1186، من حديث مالك به]
Jurisprudential Points:
➊ Whoever opposes a hadith, it is permissible to refute him sternly, but with wisdom.
➋ Every statement and action is rejected when set against the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam).
➌ Sayyiduna Ibn Umar (radi Allahu anhu) used to pray in the mosque of Dhul-Hulayfah, then he would go outside and mount his ride. When his mount would be directed straight towards Makkah, he would then recite the talbiyah (labbaik). [الموطا 333/1 ح749 وسنده صحيح]
Also see: [صحيح بخاري 1514 اور صحيح مسلم 11187، ترقيم دارالسلام 2820-2822]
➍ The talbiyah (saying “Labbaik”, etc.) should be recited in a loud voice. [ديكهئے سنن ابي داؤد : 1814، والموطا 1 / 334 ح 751 و سنده صحيح]
This ruling is for men, because Imam Malik (rahimahullah) has transmitted from the people of knowledge that women should not recite the talbiyah in a loud voice. [الموطأ 1/334 ح752]
➎ The truth should be stated, whether people are pleased or displeased. In an authentic hadith, it is mentioned that speaking a word of truth before a tyrannical ruler is the most virtuous jihad. See: [مسند أحمد 5/251 ح22158 وسنده حسن، 5/256 ح22207 وسنده حسن، وسنن ابن ماجه 4012]
➏ Each of the Companions (radi Allahu anhum) narrated what he saw or heard according to his knowledge. It should be remembered that there can be differences in the details of narrations, but this difference is not a contradiction; rather, all narrations should be gathered together and their meaning understood collectively.

593 Lexical Explanation:
«بَابُ الْاِحْرَامِ احرام» refers to entering into the state of Hajj or Umrah. It is called ihram because, upon entering it, many things that were previously lawful become prohibited for the person.
«إلَّا مِنْ عِنْدِ الْمَسَجِدِ» except only from near the mosque. By "mosque," the Mosque of Dhul-Hulayfah is meant. When the camel of the Prophet sallallahu alayhi wa sallam stood straight carrying him, at that moment he recited the talbiyah. This statement was made by Abdullah ibn Umar radi Allahu anhuma to remove the misunderstanding of those who say that the Messenger of Allah sallallahu alayhi wa sallam assumed ihram from the place of Bayda. It is narrated in the hadiths that the Prophet sallallahu alayhi wa sallam recited the talbiyah after performing two rak‘ahs, meaning he was inside the mosque when he recited the talbiyah. It is also narrated that when he ascended the summit of Bayda, he recited the talbiyah. These hadiths apparently seem contradictory, but they have been reconciled as follows: the Prophet sallallahu alayhi wa sallam assumed ihram inside the mosque, and those who witnessed him doing so mentioned that. When he came out of the mosque, mounted his camel, and recited the talbiyah aloud, those who saw him outside thought that he had just then assumed ihram. Then, when he reached Bayda and recited the talbiyah, those who heard him recite it there thought that he sallallahu alayhi wa sallam had assumed ihram from there. In other words, each group reported according to their own observation, so there is no contradiction in the narrations.

Benefit:
The Noble Prophet sallallahu alayhi wa sallam pronounced the talbiyah in the mosque itself, then he mounted his riding animal, and while seated on the mount, he again pronounced the talbiyah. Thus, those who heard him mentioned the pronouncement of the talbiyah at the time of mounting. Then, when he sallallahu alayhi wa sallam reached the ascent of the plain of Bayda’, he pronounced the talbiyah. After that, whoever saw him sallallahu alayhi wa sallam in whatever state, narrated it accordingly. [فتح الباري : 505/3]