Tirmidhi

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).

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).

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.

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.

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)