...I heard them shouting them both aloud." Reported by al-Bukhari (14). Abu Sa'id said: "We went out with the Prophet (peace and blessings of Allah be upon him) shouting for Hajj, then we ended our state of Ihram. When the Day of Tarwiyah came, we performed Talbiyah for Hajj and set out for Mina" (15). These hadiths are more authentic and more numerous than their hadith. The statement of Ibn Umar is contradicted by the statement of his father; for al-Nasa'i reported with his chain of narration from al-Dabbi ibn Ma'bad that the first time he performed Hajj, he performed Talbiyah for both Hajj and 'Umrah together, then he mentioned that to Umar, who said: "You have been guided to the Sunnah of your Prophet" (16). If he does not mention that in his Talbiyah, there is no harm, for the place of the intention is the heart, and Allah knows it best (17).
Section: If one performs Hajj on behalf of another, mere intention for him is sufficient. Ahmad said: "There is no harm in performing Hajj on behalf of a person, and one does not need to name him. If he mentions him in the Talbiyah, that is good." Ahmad said: "When one performs Hajj on behalf of a man, he should say when he first begins the Talbiyah: 'On behalf of so-and-so,' and he need not worry about not saying it afterward." This is based on the words of the Prophet (peace and blessings of Allah be upon him) to the one he heard performing Talbiyah on behalf of Shubruma: "Perform Hajj on your own behalf, then perform it on behalf of Shubruma" (18). Whenever one performs both together, one should begin by mentioning the 'Umrah. Ahmad explicitly stated this in several places, due to the words of Anas that the Prophet (peace and blessings of Allah be upon him) said: "Labbayka 'umratan wa hajjan" (I respond to You for 'Umrah and Hajj) (19).
564 - Issue: He said: (Then he should continue to perform the Talbiyah whenever he ascends a height or descends a valley, when groups meet, when he covers his head out of forgetfulness, and after the prescribed prayers.)
It is recommended to maintain the Talbiyah and recite it frequently in all circumstances, according to what Ibn Majah reported (1),
= As for the hadith of Ibn Abbas, its verification was provided on page 84. The hadith of Ibn Umar was provided on page 87. (14) Its verification was provided on page 102. (15) Reported by Muslim, in: Chapter on shortening 'Umrah, from the Book of Hajj. Sahih Muslim 2/914. And Imam Ahmad, in: al-Musnad 3/5, 71, 75. (16) Its verification was provided on page 13. (17) In manuscripts A and M: "'Alim" (All-Knowing). (18) Its verification was provided on page 42. (19) Its verification was provided on page 83. (1) In: Chapter on shade for the one in Ihram, from the Book of Manasik. Sunan Ibn Majah 2/976.
سَمِعْتُهُم يَصْرُخُونَ بهما صُرَاخًا. رَوَاهُ البُخَارِىُّ (١٤). وقال أبو سَعِيدٍ: خَرَجْنَا مع النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَصْرُخُ بِالحَجِّ فحَلَلْنَا، فلما كان يَوْمُ التَّرْوِيةِ لبَّيْنَا بِالحَجِّ، وانْطَلَقْنَا إلى مِنًى (١٥). وهذه الأحادِيثُ أصَحُّ وأكْثَرُ من حَدِيثِهم. وقولُ ابنِ عمرَ يُخَالِفُه قَوْلُ أبِيه؛ فإنَّ النَّسَائِىَّ رَوَى بإسْنَادِه، عن الضَّبِّىِّ بن مَعْبَدٍ، أنَّه أوَّلَ ما حَجَّ لَبَّى بالحَجِّ والعُمْرَةِ جَمِيعًا، ثم ذَكَرَ ذلك لِعمرَ. فقال: هُدِيتَ لِسُنَّةِ نَبِيِّكَ (١٦). وإن لم يَذْكُرْ ذلك فى تَلْبِيَتِه، فلا بَأْسَ؛ فإنَّ النِّيَّةَ مَحَلُّهَا القَلْبُ، واللهُ أعْلَمُ (١٧) بها.
فصل: وإن حَجَّ عن غيرِه، كَفَاهُ مُجَرَّدُ النِّيَّةِ عنه. قال أحمدُ: لا بَأْسَ بالحَجِّ عن الرَّجُلِ، ولا يُسَمِّيه. وإن ذَكَرَهُ فى التَّلْبِيَةِ، فحَسَنٌ. قال أحمدُ: إذا حَجَّ عن رَجُلٍ يَقُولُ أوَّلَ ما يُلَبِّى: عن فُلَانٍ. ثم لا يُبَالِى أن لا يَقُولَ بعدُ. وذلك لِقَوْلِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، لِلَّذِى سَمِعَه يُلَبِّى عن شُبْرُمَةَ: "لَبِّ عن نَفْسِكَ، ثُمَّ لَبِّ عَنْ شُبْرُمَةَ" (١٨). ومتى أتَى بهما جميعا، بَدَأ بِذِكْرِ العُمْرَةِ. نَصَّ عليه أحمدُ فى مَوَاضِعَ؛ وذلك لِقَوْلِ أنَسٍ: إنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "لبَّيْكَ بِعُمْرَةٍ وحَجٍّ" (١٩).
٥٦٤ - مسألة؛ قال: (ثُمَّ لَا يَزَالُ يُلَبِّى إذَا عَلَا نَشْزًا، أوْ هَبَطَ وَادِيًا، وإذَا الْتَقَتِ الرِّفَاقُ، وإذَا غَطَّى رَأْسَه ناسِيًا، وفِى دُبُرِ الصَّلَوَاتِ الْمَكتوبَةِ)
يُسْتَحَبُّ اسْتدامَةُ التَّلْبِيَةِ، والإكْثَارُ منها على كُلِّ حالٍ؛ لما رَوَى ابنُ مَاجَه (١)،
= أما حديث ابن عباس فتقدم تخريجه فى صفحة ٨٤.وحديث ابن عمر تقدم تخريجه فى صفحة ٨٧.(١٤) تقدم تخريجه فى صفحة ١٠٢.(١٥) أخرجه مسلم، فى: باب التقصير فى العمرة، من كتاب الحج. صحيح مسلم ٢/ ٩١٤. والإمام أحمد، فى: المسند ٣/ ٥، ٧١، ٧٥.(١٦) تقدم تخريجه فى صفحة ١٣.(١٧) فى أ، م: "عالم".(١٨) تقدم تخريجه فى صفحة ٤٢.(١٩) تقدم تخريجه فى صفحة ٨٣.(١) فى: باب الظلال للمحرم، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٧٦.
