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مسند الحميدي
Musnad Humaydi
Hadith of al-Sa'ib bin Khallad al-Ansari (may Allah be pleased with him)
Hadith Number 876
Hadith 876
اُردوEn
876 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: ثنا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، عَنْ خَلَّادِ بْنِ السَّائِبِ، عَنْ أَبِيهِ السَّائِبِ بْنِ خَلَّادٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: " أَتَانِي جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَقَالَ: مُرْ أَصْحَابَكَ أَنْ يَرْفَعُوا أَصْوَاتَهُمْ بِالْإِهْلَالِ، أَوْ قَالَ: بِالتَّلْبِيَةِ " قَالَ سُفْيَانُ: " وَكَانَ ابْنُ جُرَيْجٍ كَتَمَنِي حَدِيثًا، فَلَمَّا قَدِمَ عَلَيْنَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ لَمْ أَخْبَرْهُ بِهِ، فَلَمَّا خَرَجَ إِلَي الْمَدِينَةِ حَدَّثْتُهُ بِهِ، فَقَالَ لِي: يَا عَوْفُ تُخْفِي عَنَّا الْأَحَادِيثَ، فَإِذَا ذَهَبَ أَهْلُهَا أَخْبَرْتَنَا بِهَا، وَلَا أَرْوِيهِ عَنْكَ، أَتُرِيدُ أَرْوِيهِ عَنْكَ وَكَتَبَ إِلَي عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، فَكَتَبَ إِلَيْهِ بِهِ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَكَانَ ابْنُ جُرَيْجٍ يُحَدِّثُ بِهِ، كَتَبَ إِلَي عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ "
Sayyiduna Sa’ib bin Khallad (may Allah be pleased with him) narrates: The Noble Prophet (peace and blessings be upon him) said: “Jibreel (peace be upon him) came to me and said: Instruct your companions to recite the Talbiyah in a loud voice.” (Regarding one word here, the narrator is in doubt.) Sufyan says: Ibn Jurayj used to conceal a hadith from me. When Abdullah bin Abu Bakr came to us, I did not inform him about it. When he went to Madinah Munawwarah, I told him about it, so he said to me: O ‘Awf! Do you conceal ahadith from us? And when its people (i.e., its students) have departed, then you inform us about it. I will not narrate this narration from you; do you want me to narrate it from you? Then Abdullah bin Abu Bakr wrote to me in a letter. Then Abdullah bin Abu Bakr also wrote to Ibn Jurayj about this, so Ibn Jurayj narrated this narration in this way. Abdullah bin Abu Bakr had sent me this narration in a letter.
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith proves that Jibril (alayhis salam) used to come to the service of the Noble Prophet (sallallahu alayhi wa sallam) with revelation other than the Qur’an, and at that time “al-hikmah” (wisdom) would be revealed. Therefore, the hadith of the Messenger (sallallahu alayhi wa sallam) is also revelation (sent down from Allah) and is obligatory to follow.
The scholars have deduced from this hadith that it is recommended (mustahabb) to raise the voice when reciting the talbiyah; women are exempted from this. (Sunan Abi Dawud, Darussalam)
This hadith proves that Jibril (alayhis salam) used to come to the service of the Noble Prophet (sallallahu alayhi wa sallam) with revelation other than the Qur’an, and at that time “al-hikmah” (wisdom) would be revealed. Therefore, the hadith of the Messenger (sallallahu alayhi wa sallam) is also revelation (sent down from Allah) and is obligatory to follow.
The scholars have deduced from this hadith that it is recommended (mustahabb) to raise the voice when reciting the talbiyah; women are exempted from this. (Sunan Abi Dawud, Darussalam)
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 875
Hafiz Muhammad Ameen
Although remembrance (dhikr) is generally better when done quietly, those forms of dhikr which have attained the status of a distinguishing sign (shi‘ar) and are obligatory upon everyone, it is preferable to perform them aloud, such as the takbirat (proclamations of Allah’s greatness) and the talbiyah (labbaik, etc.), so that others may also be encouraged and those who do not know may learn as well. Furthermore, the talbiyah is a special sign of the state of ihram, because anyone can wear the clothing (of ihram), therefore the talbiyah should be proclaimed aloud so that the state of ihram is announced—just as a collar is placed around the necks of sacrificial animals (that are sent to the House of Allah).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2754
Shaykh Dr. Abdur Rahman Freywai
1:
This hadith indicates that it is recommended (mustahabb) for men to raise their voices when reciting the talbiyah. By the restriction of ((Ashaabi)) ("my companions"), women are excluded; therefore, it is better for them to keep their voices low when reciting the talbiyah.
However, there is no explicit evidence anywhere for its obligation (wujub).
This hadith indicates that it is recommended (mustahabb) for men to raise their voices when reciting the talbiyah. By the restriction of ((Ashaabi)) ("my companions"), women are excluded; therefore, it is better for them to keep their voices low when reciting the talbiyah.
However, there is no explicit evidence anywhere for its obligation (wujub).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 829
Shaykh Umar Farooq Saeedi
1814. Commentary:
➊ This hadith proves that Jibril (alayhis salam) used to come to the service of the Messenger of Allah (sallallahu alayhi wa sallam) with revelation other than the Qur'an, and at that time, the revelation of al-hikmah would occur. Therefore, the hadith of the Messenger (sallallahu alayhi wa sallam) is also revelation «منزل من الله» and is obligatory to follow.
➋ The general scholars of hadith have deduced from this hadith that it is recommended (mustahabb) to raise the voice when reciting the talbiyah, but women are exempted from this.
➊ This hadith proves that Jibril (alayhis salam) used to come to the service of the Messenger of Allah (sallallahu alayhi wa sallam) with revelation other than the Qur'an, and at that time, the revelation of al-hikmah would occur. Therefore, the hadith of the Messenger (sallallahu alayhi wa sallam) is also revelation «منزل من الله» and is obligatory to follow.
➋ The general scholars of hadith have deduced from this hadith that it is recommended (mustahabb) to raise the voice when reciting the talbiyah, but women are exempted from this.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1814
Shaykh Safi ur-Rahman Mubarakpuri
594 Benefit:
This hadith is an explicit proof that the talbiyah should be recited aloud. In Musannaf Ibn Abi Shaybah, it is mentioned that the noble Companions (radi Allahu anhum) would recite the talbiyah in such a loud voice that their throats would become hoarse. This is the opinion of the majority of the scholars. However, Imam Malik rahimahullah says that the talbiyah should be recited aloud only near the Mosque of Mina and the Sacred Mosque (Masjid al-Haram). [سبل السلام]
Narrator of the Hadith:
Khalad rahimahullah—on the “kha” of Khalad is a fatha, and the “lam” is mushaddad (doubled). He is Khalad ibn Sa’ib ibn Khalad ibn Suwayd al-Ansari al-Khazraji. He is a trustworthy Tabi‘i of the third generation. Those who have called him a Companion (Sahabi) are mistaken. «أبيه» His father, Sa’ib radi Allahu anhu, is a well-known Companion. His kunyah is Abu Salamah. He was present at Badr, and during the era of Mu‘awiyah, he became the governor of Yemen. Some have said that ‘Umar radi Allahu anhu appointed him as the governor of Yemen, and he passed away in 71 AH.
This hadith is an explicit proof that the talbiyah should be recited aloud. In Musannaf Ibn Abi Shaybah, it is mentioned that the noble Companions (radi Allahu anhum) would recite the talbiyah in such a loud voice that their throats would become hoarse. This is the opinion of the majority of the scholars. However, Imam Malik rahimahullah says that the talbiyah should be recited aloud only near the Mosque of Mina and the Sacred Mosque (Masjid al-Haram). [سبل السلام]
Narrator of the Hadith:
Khalad rahimahullah—on the “kha” of Khalad is a fatha, and the “lam” is mushaddad (doubled). He is Khalad ibn Sa’ib ibn Khalad ibn Suwayd al-Ansari al-Khazraji. He is a trustworthy Tabi‘i of the third generation. Those who have called him a Companion (Sahabi) are mistaken. «أبيه» His father, Sa’ib radi Allahu anhu, is a well-known Companion. His kunyah is Abu Salamah. He was present at Badr, and during the era of Mu‘awiyah, he became the governor of Yemen. Some have said that ‘Umar radi Allahu anhu appointed him as the governor of Yemen, and he passed away in 71 AH.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 594
