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Hajj – Talbiyah [contd. II] (Ahadith 1445 – 1446)

Bismillah.

Volume 2, Book 26, Number 745:

Narrated Ibn Abbas (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) made Al-Fadl (radiallaahu `anhu) ride behind him, and Al-Fadl (radiallaahu `anhu) informed that he (the Prophet (sallallaahu `alayhi wasallam)) kept on reciting Talbiya till he did the Rami of the Jamra. (Jamrat-al-Aqaba.)


Volume 2, Book 26, Number 746:

Narrated ‘Ubaidullah bin ‘Abdullah:

Ibn Abbas (radiallaahu `anhu) said, “Usama bin Zaid (radiallaahu `anhu) rode behind the Prophet (sallallaahu `alayhi wasallam) from ‘Arafat to Al-Muzdalifa; and then from Al-Muzdalifa to Mina, Al-Fadl (radiallaahu `anhu) rode behind him.” He added, “Both of them (Usama (radiallaahu `anhu) and Al-Fadl (radiallaahu `anhu)) said, ‘The Prophet (sallallaahu `alayhi wasallam) was constantly reciting Talbiya till he did Rami of the Jamarat-al-‘Aqaba.”

The basic lesson is that Talbiyah is to be recited throughout the days of Hajj, till Rami. We had already established this in earlier posts.

I’d like to point out to something else as well. Did you notice how the companions used to ‘stalk’ the Prophet (sallallaahu `alayhi wasallam). His smallest movements and actions are reported by them. SubhanAllah, they were the true ‘fans’ of the Prophet (sallallaahu `alayhi wasallam). They were the true lovers. Our love and devotion ends where we’ve learnt about our faraa’id (obligations). And we have no wish to find out anything beyond that.. his habits, likes and dislikes, his preferences, things that would make him happy/sad/angry. We’re no lovers. We’re.. losers. -_-

(Hadith No. 1326)

Bismillah.

Volume 2, Book 26, Number 626:

Narrated Mujahid:

I was in the company of Ibn Abbas (radiallaahu `anhu) and the people talked about Ad-Dajjal and said, “Ad-Dajjal will come with the word Kafir (non-believer) written in between his eyes.” On that Ibn Abbas (radiallaahu `anhu) said, “I have not heard this from the Prophet (sallallaahu `alayhi wasallam) but I heard him saying, ‘As if I saw Moses (`alayhissalaam) just now entering the valley reciting Talbyia. ‘ “

There’s difference of opinion in the explanation of this Hadith. Several `Ulama have made statements regarding the last part, but the one that seems most closer to the truth is that of Muhallab (radiallaahu `anhu) who said that the narrator made a mistake here. In that, he took Musa (`alayhissalaam)’s name instead of taking `Eesa (`alayhissalaam)’s name.

And this opinion is strengthened by another narration in which we get to know that `Eesa (`alayhissalaam) will make Hajj, wearing Ihraam and reciting Talbiyah.. And Allah knows best.

Hajj – Talbiyah [Contd.] (Hadith No. 1316)

Bismillah.

Volume 2, Book 26, Number 616:

Narrated ‘Ubaidullah bin ‘Abdullah:

Ibn Abbas’ (radiallaahu `anhu) said, “Usama (radiallaahu `anhu) rode behind Allah’s Apostle (sallallaahu `alayhi wasallam) from ‘Arafat to Al-Muzdalifa; and then Al-Fadl (radiallaahu `anhu) rode behind Allah’s Apostle (sallallaahu `alayhi wasallam) from Al-Muzdalifa to Mina.” Ibn Abbas (radiallaahu `anhu) added, “Both of them said, ‘The Prophet (sallallaahu `alayhi wasallam) kept on reciting Talbiya till he did the Rami of Jamrat-al-‘Aqaba.’ “

Talbiyah is to be recited in all the Hajj days, till Rami.

Previous post on “Hajj – Talbiyah” here.

Hajj – Miqaat (Ahadith 1297 – 1310)

Bismillah.

Volume 2, Book 26, Number 597:

Narrated Zaid bin Jubair:

I went to visit ‘Abdullah bin ‘Umar (radiallaahu `anhu) at his house which contained many tents made of cotton cloth and these were encircled with Suradik (part of the tent). I asked him from where, should one assume Ihram for Umra. He said, “Allah’s Apostle (sallallaahu `alayhi wasallam) had fixed as Miqat (singular of Mawaqit) Qarn for the people of Najd, Dhul-Hulaifa for the people of Medina, and Al-Juhfa for the people of Sham.”

Volume 2, Book 26, Number 598:

Narrated Ibn Abbas (radiallaahu `anhu):

The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Medina they used to beg the people, and so Allah revealed, “And take a provision (with you) for the journey, but the best provision is the fear of Allah.” (2.197).

Volume 2, Book 26, Number 599:

Narrated Ibn Abbas (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) made Dhul-Huiaifa as the Miqat for the people of Medina; Al-Juhfa for the people of Sham; Qarn-al-Manazil for the people of Najd; and Yalamlam for the people of Yemen; and these Mawaqit are for the people at those very places, and besides them for those who come thorough those places with the intention of performing Hajj and ‘Umra; and whoever is living within these boundaries can assume lhram from the place he starts, and the people of Mecca can assume Ihram from Mecca.

Volume 2, Book 26, Number 600:

Narrated Nafi’:

‘Abdullah bin ‘Umar (radiallaahu `anhu) said, “Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘The people of Medina should assume lhram from Dhul-Hulaifa; the people of Sham from Al-Juhfa; and the people of Najd from Qarn.” And ‘Abdullah added, “I was informed that Allah’s Apostle (sallallaahu `alayhi wasallam) had said, ‘The people of Yemen should assume Ihram from Yalamlam.’ “

Volume 2, Book 26, Number 601:

Narrated Ibn Abbas (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) had fixed Dhul Hulaifa as the Mlqat for the people of Medina; Al-Juhfa for the people of Sham; and Qarn Ul-Manazil for the people of Najd; and Yalamlam for the people of Yemen. So, these (above mentioned) are the Mawaqit for all those living at those places, and besides them for those who come through those places with the intention of performing Hajj and ‘Umra and whoever lives within these places should assume Ihram from his dwelling place, and similarly the people of Mecca can assume lhram from Mecca.

Volume 2, Book 26, Number 602:

Narrated Salim from his father who said:

“The Prophet (sallallaahu `alayhi wasallam) had fixed the Mawaqit as follows: (No. 603)

Volume 2, Book 26, Number 603:

Narrated Salim bin ‘Abdullah from his father:

I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “The Miqat for the people of Medina is Dhul-Hulaifa; for the people of Sham is Mahita; (i.e. Al-Juhfa); and for the people of Najd is Qarn. And said Ibn ‘Umar, “They claim, but I did not hear personally, that the Prophet (sallallaahu `alayhi wasallam) said, “The Miqat for the people of Yemen is Yalamlam.”

Volume 2, Book 26, Number 604:

Narrated Ibn Abbas (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) fixed Dhul-Hulaifa as the Miqat for the people of Medina, Al-Juhfa, for the people of Sham, Yalamlam for the people of Yemen, and Qarn for the people of Najd. And these Mawaqlt are for those living at those very places, and besides them for those who come through those places with the intention of performing Hajj and Umra; and whoever is living inside these places can assume lhram from his own dwelling place, and the people of Mecca can assume lhram from Mecca.

Volume 2, Book 26, Number 605:

Narrated Ibn Abbas (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) fixed Dhul-Hulaifa as the Miqat for the people of Medina, Al-Juhfa for the people of Sham, Qarn-ul-Manazil for the people of Najd, and Yalamlam for the people of Yemen; and these Mawaqit are for those living at those very places, and besides them for those whom come through them with the intention of performing Hajj and Umra; and whoever is living within these Mawaqit should assume lhram from where he starts, and the people of Mecca can assume Ihram from Mecca.

Volume 2, Book 26, Number 606:

Narrated Ibn Umar (radiallaahu `anhu):

When these two towns (Basra and Kufa) were captured, the people went to ‘Umar (radiallaahu `anhu) and said, “O the Chief of the faithful believers! The Prophet (sallallaahu `alayhi wasallam) fixed Qarn as the Miqat for the people of Najd, it is beyond our way and it is difficult for us to pass through it.” He said, “Take as your Miqat a place situated opposite to Qarn on your usual way. So, he fixed Dhatu-Irq (as their Miqat).”

Volume 2, Book 26, Number 607:

Narrated Nafi:

‘Abdullah bin ‘Umar (radiallaahu `anhu) said, “Allah’s Apostle (sallallaahu `alayhi wasallam) made his camel sit (i.e. he dismounted) at Al-Batha’ in Dhul-Hulaifa and offered the prayer.” ‘Abdullah bin ‘Umar (radiallaahu `anhu) used to do the same.

Volume 2, Book 26, Number 608:

Narrated Ibn ‘Umar (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) used to go (for Hajj) via Ash-Shajara way and return via Muarras way; and no doubt, whenever Allah’s Apostle (sallallaahu `alayhi wasallam) went to Mecca, he used to offer the prayer in the Mosque of Ash-Shajara; and on his return, he used to offer the prayer at Dhul-Hulaifa in the middle of the valley, and pass the night there till morning.

Volume 2, Book 26, Number 609:

Narrated ‘Umar (radiallaahu `anhu):

In the valley of Al-‘Aqiq I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “Tonight a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihram for Hajj and ‘Umra together. “

Volume 2, Book 26, Number 610:

Narrated Musa bin ‘Uqba:

Salim bin ‘Abdullah’s father said, “The Prophet (sallallaahu `alayhi wasallam) said that while resting in the bottom of the valley at Mu’arras in Dhul-Hulaifa, he had been addressed in a dream: ‘You are verily in a blessed valley.’ ” Salim made us to dismount from our camels at the place where ‘Abdullah (radiallaahu `anhu) used to dismount, aiming at the place where Allah’s Apostle had rested and it was below the Mosque situated in the middle of the valley in between them (the residence) and the road.

Must do after reaching miqaat: put on Ihram (if you haven’t already) and recite talbiyah.

One may put on Ihram before reaching miqaat, or on reaching miqaat. But if he crosses miqaat without putting on Ihram, he has to go back and renew intention.

Hajj – Talbiyah (Ahadith 1290 – 1291)

Bismillah.

Volume 2, Book 26, Number 590:

Narrated Ibn ‘Umar (radiallaahu `anhu):

I saw that Allah’s Apostle (sallallaahu `alayhi wasallam) used to ride on his Mount at Dhul Hulaifa and used to start saying, “Labbaik” when the Mount stood upright.

Volume 2, Book 26, Number 591:

Narrated Jabir bin ‘Abdullah (radiallaahu `anhu):

that Allah’s Apostle (sallallaahu `alayhi wasallam) started saying, “Labbaik” from Dhul-Hulaifa when his Mount stood upright carrying him.

Hajj is the symbol of Tawheed (the Oneness of Allaah) from the first moment the pilgrim enters ihraam. Jaabir ibn ‘Abd-Allaah said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he srated to say the words of Tawheed, ‘“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak  (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).’” Narrated by Muslim.

This trains the soul to acknowledge the Oneness of Allaah and to be sincere towards Him.

The pilgrim starts his Hajj with Tawheed, and continues to recite the Talbiyah with its words of Tawheed, and he moves from one action to the next with Tawheed.

The Talbiyah has a number of meanings, such as:

  1. Labbayka Allaahumma labbayk (Here I am, O Allaah, here I am)” is one response after another, which is repeated to show that the response is lasting and ongoing.
  2. Labbayka Allaahumma labbayk (Here I am, O Allaah, here I am)” means, I submit and submit again, i.e., ongoing submission.
  3. It may mean staying in one place (labba bi’l-makaan) and clinging to it, which means, I am persisting in obeying You, thus emphasizing the meaning of continuous servitude to Allaah.
  4. One of the meanings of the Talbiyah is confirming love of Allaah. There is an Arabic phrase imra’ah labbah (a loving woman) which refers to a woman who loves her child. One only says “Labbayk (Here I am at your service)” to a person whom one loves and respects.
  5. It implies sincerity, as in the phrase lubb al-shay’ which means the essence of a thing, and lubb al-rajul which means a man’s mind and heart.
  6. It implies drawing close, as in the word ilbaab, which means drawing close, so it emphasizes the meaning of seeking to draw closer and closer to Allaah.
  7. It is a symbol of the Tawheed of the religion of Ibraaheem, which is the spirit and aim of Hajj, indeed the spirit and aim of all the acts of worship. Hence the Talbiyah is the key to this act of worship that the pilgrim is embarking on.

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.

[IslamQA]

Read more on the description of Hajj here, and meaning of talbiyah here.

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