Labbayka. This is its meaning, and it was reported by al-Athram. It is also narrated that Anas used to add: "Labbayka haqqan haqqan, ta'abbudan wa riqqa." This indicates that there is no harm in adding [to it], though it is not recommended because the Prophet (peace and blessings of Allah be upon him) adhered to his [own] Talbiyah and repeated it, without adding anything to it. It has been reported that Sa'd heard some of his brother's sons saying while performing the Talbiyah: "Ya Dha al-Ma'arij." He said: "He is indeed Dhu al-Ma'arij, but this is not how we used to perform the Talbiyah during the time of the Messenger of Allah (peace and blessings of Allah be upon him)."
Section: It is recommended to mention what one is entering into the state of Ihram for during his Talbiyah. Ahmad said: "If you wish, you may say 'Labbayka bi-hajj' (I respond to You for Hajj), and if you wish, you may say 'Labbayka bi-hajj wa 'umrah' (I respond to You for Hajj and 'Umrah), and if you wish, [only] for 'Umrah. And if you say 'Labbayka bi-'umrah wa hajjah', you start with the 'Umrah, saying: 'Labbayka bi-'umrah wa hajjah'." Abu al-Khattab said: "It is not recommended to do that." This is the view chosen by Ibn Umar and the opinion of al-Shafi'i; because Jabir said: "The Prophet (peace and blessings of Allah be upon him) did not name Hajj or 'Umrah in his Talbiyah." Ibn Umar once heard a man say: "Labbayka bi-'umrah," so he struck his chest and said: "Are you letting Him know what is in your heart?" We have as evidence what Anas reported, saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'Labbayka 'umratan wa hajjan'." Jabir said: "We arrived with the Prophet (peace and blessings of Allah be upon him) while we were saying: 'Labbayka bi-hajj'." Ibn Abbas said: "The Messenger of Allah (peace and blessings of Allah be upon him) arrived with his companions, and they were performing the Talbiyah for Hajj." Ibn Umar said: "The Messenger of Allah (peace and blessings of Allah be upon him) began by assuming Ihram for 'Umrah, then he assumed Ihram for Hajj." These hadiths are agreed upon.
(8) Al-Haythami attributed it to al-Bazzar. See: Majma' al-Zawa'id 3/223. (9) Reported by al-Bayhaqi, in: Chapter on one who recommended limiting oneself to the Talbiyah of the Messenger of Allah (peace and blessings of Allah be upon him), from the Book of Hajj. Al-Sunan al-Kubra 5/45. And Imam Ahmad, in: al-Musnad 1/172. (10) Omitted from: The original. (11) Reported by al-Bayhaqi, in: Chapter on one who said not to name Hajj or 'Umrah during his Ihlal, from the Book of Hajj. Al-Sunan al-Kubra 5/40. And al-Shafi'i, see: Chapter on Ifrad, Qiran, and Tamattu', from the Book of Hajj. Tartib Musnad al-Shafi'i 1/370. (12) Reported by al-Bayhaqi, in: Chapter on one who said not to name Hajj or 'Umrah during his Ihlal, from the Book of Hajj. Al-Sunan al-Kubra 5/40. (13) The verification of the hadith of Anas was provided on page 83. The hadith of Jabir was reported by al-Bukhari, in: Chapter on one who performed Talbiyah for Hajj and named it, from the Book of Hajj. Sahih al-Bukhari 2/176. And by Muslim, in: Chapter on Mut'ah in Hajj and 'Umrah, from the Book of Hajj. Sahih Muslim 2/886.
لبَّيْكَ. هذا مَعْنَاهُ. رَوَاهُ الأثْرَمُ. ويُرْوَى أنَّ أنَسًا كان يَزيدُ: لبَّيْكَ حَقًّا حَقًّا، تَعَبُّدًا ورِقَّا (٨). وهذا يَدُلُّ على أنَّه لا بَأْسَ بِالزِّيادَةِ، ولا تُسْتَحَبُّ، لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لَزِمَ تَلْبِيَتَه فكَرَّرَها، ولم يَزِدْ عليها. وقد رُوِىَ أن سَعْدًا سَمِعَ بعضَ بنى أخيه وهو يُلَبِّى: ياذا المعَارِجِ. فقال: إنَّه لَذُو المَعَارِجِ، وما هكذا كُنَّا نُلبِّى على عهدِ رسولِ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (٩).
فصل: ويُسْتَحَبُّ ذِكْرُ ما أحْرَمَ به فى تَلْبِيَتِه. قال أحمدُ: [إن شِئْتَ لَبَّيْتَ بالحَجِّ] (١٠)، وإن شِئْتَ لَبَّيْتَ بالحَجِّ والعُمْرَةِ، وإن شِئْتَ بِعُمْرَةٍ، وإن لَبَّيْتَ بِحَجٍّ وعُمْرَةٍ بَدَأْتَ بالعُمْرَةِ، فقلتَ: لَبَّيْكَ بِعُمْرَةٍ وحَجَّةٍ. وقال أبو الخَطَّابِ: لا يُسْتَحَبُّ ذلك. وهو اخْتِيارُ ابنِ عمرَ، وقولُ الشَّافِعِىِّ؛ لأنَّ جابِرًا قال: ما سَمَّى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى تَلْبِيَتِه حَجًّا، ولا عُمْرَةً (١١). وسَمِعَ ابنُ عُمَرَ رَجُلًا يقول: لَبَّيْكَ بِعُمْرَةٍ. فضَرَبَ صَدْرَهُ، وقال: تُعْلِمُه ما فى نَفْسِكَ (١٢). ولَنا، ما رَوَى أنَسٌ، قال: سمِعتُ رَسُولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يقول: "لَبَّيْكَ عُمْرَةً وحَجًّا". وقال جابِرٌ: قَدِمْنَا مع النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ونحن نقولُ: لَبَّيْكَ بِالحَجِّ. وقال ابنُ عَبَّاسٍ: قَدِمَ رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وأصْحابُه، وهم يُلَبُّونَ بِالحَجِّ. وقال ابنُ عمرَ: بَدَأ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فأهَلَّ بِالعُمْرَةِ، ثم أهَلَّ بالحَجِّ. مُتَّفَقٌ على هذه الأحادِيثِ (١٣). وقالَ أنَسٌ:
(٨) عزاه الهيثمى إلى البزار. انظر: مجمع الزوائد ٣/ ٢٢٣.(٩) أخرجه البيهقى، فى: باب من استحب الاقتصار على تلبية رسول اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، من كتاب الحج. السنن الكبرى ٥/ ٤٥. والإمام أحمد، فى: المسند ١/ ١٧٢.(١٠) سقط من: الأصل.(١١) أخرجه البيهقى، فى: باب من قال لا يسمى فى إهلاله حجا ولا عمرة، من كتاب الحج. السنن الكبرى ٥/ ٤٠. والشافعى، انظر: باب فى الإفراد والقران والتمتع، من كتاب الحج. ترتيب مسند الشافعى ١/ ٣٧٠.(١٢) أخرجه البيهقى، فى: باب من قال لا يسمى فى إهلاله حجا ولا عمرة، من كتاب الحج. السنن الكبرى ٥/ ٤٠.(١٣) تقدم تخريج حديث أنس فى صفحة ٨٣.وحديث جابر، أخرجه البخارى، فى: باب من لبى بالحج وسماه، من كتاب الحج. صحيح البخارى ٢/ ١٧٦. ومسلم، فى: باب فى المتعة بالحج والعمرة، من كتاب الحج. صحيح مسلم ٢/ ٨٨٦.
