Nasai

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that Abdullah ibn Umar radi Allahu anhu, while following his father, used to add some words to the talbiyah of the Prophet sallallahu alayhi wa sallam. And from the narration of Abdullah ibn Umar radi Allahu anhu, it is known that the Messenger of Allah sallallahu alayhi wa sallam, after performing two units (rak‘ahs) of prayer in the mosque of Dhu’l-Hulayfah, mounted his she-camel right there, and when the she-camel stood straight carrying him, he recited the talbiyah. Thus, from that moment, he sallallahu alayhi wa sallam entered into the state of ihram. The actual reality of this matter has already been explained above.

Hadith Commentary:
Vocabulary of the Hadith:
Labbaik and Sa’daik:
These are used for repetition and abundance.
The purpose is to express that I am always ready and present for Your obedience and worship.

Benefits and Issues:
➊ According to the statements of the commentators of hadith, Allah Ta’ala, through His Khalil (close friend) Ibrahim alayhis salam, called His servants to Hajj. So when a servant intending Hajj dons the ihram and recites this talbiyah, it is as if he is responding to the call of Ibrahim alayhis salam and the invitation of Allah Ta’ala, saying: “O Allah! You had Your Khalil call for attendance at Your House, so I am present, I am present, and I am repeatedly ready for this attendance.”

➋ According to the majority, it is better to suffice with the very words of the talbiyah that are established from the Prophet (sallallahu alayhi wa sallam), although it is permissible to add supplicatory and reverential phrases to them, because when some words were added in the presence of the Prophet (sallallahu alayhi wa sallam), he did not object to them. However, he himself did not add to these words.

➌ According to Imam Shafi’i rahimahullah and Ahmad rahimahullah, reciting the talbiyah is Sunnah and virtuous; nothing is required if it is omitted. According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, the talbiyah is obligatory (wajib). Its omission necessitates a compensatory sacrifice (dam). According to some scholars, the talbiyah is obligatory, but if one recites takbir (saying Allahu Akbar), tahlil (saying La ilaha illallah), and tasbih (saying Subhanallah) with the intention of ihram, it will suffice. According to Imam Thawri rahimahullah, the literalists (Ahl al-Zahir), and one narration from Imam Abu Hanifah rahimahullah, the talbiyah is a pillar (rukn) of ihram, just as the opening takbir (takbir al-tahrimah) is a pillar of prayer; without it, ihram will not be valid.

English Translation:
1:
In a narration from Jabir bin Abdullah, it is mentioned that people would add phrases such as ((Dha al-Ma'arij)) and similar words to the talbiyah of the Prophet sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wa sallam would hear them but would not say anything.
From this, it is understood that such additions are permissible.
If it were not permissible, he would have prohibited it.
His silence is evidence for the permissibility of adding to the specific words of the talbiyah.
This addition by Ibn Umar radi Allahu anhu is also of the same category.

In the words of the Talbiyah, the best practice is to confine oneself to the Talbiyah of the Messenger of Allah (sallallahu alayhi wa sallam). However, if someone adds to it, there is no harm in that, since some of the noble Companions (radi Allahu anhum) added words to the Talbiyah in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), and he remained silent about it. Thus, it is established that such additions can be made to the words of the Talbiyah which are based on the glorification of Allah. This is also the view of the majority of scholars. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan an-Nasa’i: 24/220-221)

Benefits and Issues:
➊ The Talbiyah is among the great manifestations of Hajj, through which one expresses love for Allah, devotion to Him, and the resolve to endure every kind of hardship for His sake.

➋ After prayer, when mounting a ride, and when ascending to a height, one should be especially attentive to reciting the Talbiyah.

➌ All Muslims saying the Talbiyah together at the same time demonstrates that everyone is equal before Allah, all are seekers of Allah’s pleasure, and distinctions of color, race, language, and region are insignificant compared to Islam’s universal identity.

➍ There is also a lesson in this that, in ordinary life, Muslims should act with such unity and harmony, and no Muslim should consider another as insignificant.

➎ The repeated affirmation of monotheism (tawhid) in the Talbiyah is to strengthen the belief in tawhid in the heart.

➏ Various wordings of the Talbiyah have been narrated. One may recite whichever wording one wishes among them. It is also correct to sometimes recite the Talbiyah according to one narration and at other times according to another hadith.

Hadith Authentication: [وأخرجه البخاري 1549، ومسلم 1184، من حديث مالك به]
Jurisprudential Explanation:
➊ In cases of necessity, exercising ijtihad (independent juristic reasoning) is permissible, provided that it does not contradict any text (from the Qur’an, Sunnah, or consensus).
➋ Any supplication (dua) or incantation (ruqyah) that does not contain polytheistic (shirk) expressions or exaggeration is permissible, but it should not be considered Sunnah. However, it is better to adhere to the supplications and remembrances that are established from the Sunnah.
➌ When people added to the words of the talbiyah, the Prophet (sallallahu alayhi wa sallam) did not object to them, even though he heard them. [سنن ابي داؤد : 1813، وسنده صحيح وصححه ابن خزيمه : 2626]
However, it is still better to use only those words that are authentically established from the Prophet (sallallahu alayhi wa sallam).