Nasai

Hadith Commentary:
This is the view of the majority of scholars: that saying the talbiyah (labbaik) aloud is recommended, but this is for men; women should say it quietly.
Imam Ahmad has narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) report from Abu Hurayrah radi Allahu anhu that Allah Ta‘ala has commanded me to say the talbiyah aloud.
Now, according to Imam Shafi‘i and Imam Ahmad, saying the talbiyah is a sunnah, while according to Imam Abu Hanifah, the ihram is not complete without saying the talbiyah.
The meaning of the last sentence is that those who intended to perform qiran Hajj were proclaiming: “Labbaik bi-Hajjah wa ‘Umrah.”
Therefore, those performing qiran—who wish to combine both Hajj and ‘Umrah—should say the talbiyah in this manner.
And those performing only Hajj should say: “Labbaik bi-Hajjah,” and those performing only ‘Umrah should say: “Labbaik bi-‘Umrah.” Hafiz Ibn Hajar states:
“In this is proof for the majority regarding the recommendation of raising the voice with the talbiyah. Malik has narrated in al-Muwatta’, and the authors of the Sunan, and it has been authenticated by al-Tirmidhi, Ibn Khuzaymah, and al-Hakim, through the route of Khallad ibn al-Sa’ib from his father, in a marfu‘ report: ‘Jibril came to me and commanded me to order my companions to raise their voices with the talbiyah.’”
That is, raising the voice with the talbiyah is recommended.
It is narrated marfu‘ in al-Muwatta’ and elsewhere that the Messenger of Allah sallallahu alayhi wa sallam said: “Jibril alayhis salam came to me and said: ‘Tell your companions to raise their voices with the talbiyah.’”
Thus, the noble Companions would proclaim the talbiyah so loudly that the mountains would echo. The meaning of “Labbaik Allahumma” is: O Allah! I am steadfast in Your worship and have responded to Your call, or: My sincerity is for You alone, I am turning towards You.
I am present in Your court.
Labbaik is the acceptance of that call which, after the completion of the construction of the Ka‘bah, Ibrahim alayhis salam proclaimed in compliance with: “And proclaim to the people the Hajj” (), that O people! Come, the House of Allah has been built. Thus, in response to that call, every pilgrim proclaims the talbiyah: I have come, or: The servant is present.

Hadith Commentary:
(1)
From this hadith, it is understood that the talbiyah for Hajj and Umrah can be recited in a loud voice. According to the majority of scholars, doing so is recommended (mustahabb). In one hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Jibril (alayhis salam) conveyed to me the message to recite the talbiyah in a loud voice, for it is a distinguishing sign (sha‘ar) of Hajj.” (: Sahih Ibn Khuzaymah: 174/4)
Similarly, Ibn Abi Shaybah has narrated with an authentic chain that the noble Companions (radi Allahu anhum) of the Messenger of Allah (sallallahu alayhi wa sallam) would recite the talbiyah so loudly that their voices would become hoarse. (: Al-Musannaf li Ibn Abi Shaybah: 549/5)
(2)
Imam Tirmidhi narrates from Abu Bakr as-Siddiq (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) was asked about the most virtuous Hajj, he (sallallahu alayhi wa sallam) replied:
“Raising the voice with the talbiyah and slaughtering the sacrificial animals.” (: Jami‘ at-Tirmidhi, Book of Hajj, Hadith: 827)

Hadith Commentary:
In the narration of Ayyub, the narrator is unknown (majhool). If Imam Bukhari has mentioned this chain as a form of corroboration (mutaba‘at), then there is no objection to the narrator being unknown. Some have said that this person is Abu Qilabah.
(Wahidi)

Hadith Commentary:
(1)
In this hadith, the manner of slaughtering (nahr) camels is described: they were slaughtered while standing. Imam Bukhari rahimahullah intends to establish precisely this point. When this chapter heading is combined with the previous one, the following procedure emerges: one leg of the camel is tied, then it is slaughtered (nahr) while standing.

(2)
In this regard, Imam Bukhari rahimahullah has also referenced another narration. It appears that the narrators reporting from Ayyub are Wahib and Isma'il ibn Ulayyah. Wahib has narrated this hadith through a single chain of transmission, whereas Isma'il has two chains for this hadith: in one, Abu Qilabah is explicitly mentioned, while in the other chain there is an unknown (majhul) narrator. It is possible that this is Abu Qilabah himself. In any case, Wahib has narrated this report with complete certainty and confidence, whereas Isma'il experienced doubt or forgot. Since this narration is for corroboration, it is not harmful. (Fath al-Bari: 3/700) And Allah knows best.

Hadith Commentary:
This very hadith has already appeared earlier in an abridged form. The correspondence between the hadith and the chapter is evident.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s intent is to show that before reciting the talbiyah, it is recommended (mustahabb) to say the tasbih (Subhan Allah), tahmid (Alhamdulillah), and takbir (Allahu Akbar) of Allah. Furthermore, he aims to refute those who consider only tasbih and tahmid, without the talbiyah, to be sufficient, because the Messenger of Allah sallallahu alayhi wa sallam, after mounting his ride, first said Subhan Allah, Alhamdulillah, and Allahu Akbar. After that, he recited the talbiyah. This means that only tasbih and tahmid are not sufficient. (Fath al-Bari: 3/519)

(2)
In the narration of Sahih Muslim, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed the Zuhr prayer at Dhu’l-Hulayfah, then marked his sacrificial animal and mounted his ride. When he began to ascend the plain of Bayda’, he recited the talbiyah. Whereas in Sunan al-Nasa’i, it is mentioned that he performed the Zuhr prayer in the plain of Bayda’, then mounted his ride. The reconciliation between these differing narrations is that he performed the Zuhr prayer at the end part of Dhu’l-Hulayfah and the beginning part of Bayda’. (Fath al-Bari: 3/519)
And Allah knows best.

1773. Commentary: The shortened prayer (qasr) is performed only after the journey has commenced, and Dhu’l-Hulayfah was the first stop of your journey. This is also the miqat (appointed station for donning ihram) for the people of Madinah. The Prophet (sallallahu alayhi wa sallam) donned the ihram here after the noon (zuhr) prayer on the second day and began reciting the talbiyah. It is clear from this hadith that the Prophet (sallallahu alayhi wa sallam) did not perform two units (rak‘ahs) specifically for ihram. The next narration provides further clarification on this.

The literal meaning of "Baidā’" is a barren and vegetation-less plain, but here a specific location is intended, which comes immediately after exiting the valley of Dhul-Hulaifah. It is an elevated place; for this reason, in some narrations it has been referred to as a mound and in others as a mountain. Furthermore, this narration is also weak.