Explaining the method of intending the state of consecration (ihram) and the talbiyah, and discussing the condition (ishart) in the state of consecration.

The Shaykh : After that, you recite the talbiyah for the lesser pilgrimage ('Umrah) without verbalizing the intention; rather, the intention is in the heart. You say, "Labbaik Allahumma bi-'Umrah" (At your service, O Allah, for 'Umrah). This is not an intention in the correct sense of verbalizing the intention such that the permissibility of verbalizing it in other acts of worship would be measured by it, such as the intention for ablution (wudu'), purification from major or minor ritual impurity, and the intention when beginning the prayer. All these intentions are accompanied by verbalization, and they are innovations in the religion. The intention is in the heart. As for Hajj, in the talbiyah one says, "Labbaik Allahumma bi-Hajj" (At your service, O Allah, for Hajj), or "Labbaik Allahumma bi-Hajj wa 'Umrah" (At your service, O Allah, for Hajj and 'Umrah), or "Labbaik Allahumma bi-'Umrah" (At your service, O Allah, for 'Umrah). The one performing the talbiyah says this aloud. Then you should not forget to combine with this talbiyah, immediately, the phrase known among jurists as the condition (ishart). That is, the one performing the talbiyah says, "Labbaik Allahumma bi-'Umrah, Allahumma mahalli haysu habasani" (At your service, O Allah, for 'Umrah. O Allah, my place of release is where You detain me). "O Allah, my place of release is where You detain me." First, what is the meaning of this phrase and what is its benefit? The meaning of this phrase is: my place of release, meaning my release from the 'Umrah, if a matter is decreed upon me that I cannot control, such as a fracture, may Allah forbid it, or a sudden illness, or similar obstacles that compel me not to continue with the rituals of 'Umrah or the rituals of Hajj. This is the meaning of this Prophetic phrase: "O Allah, my place of release is where You detain me" by a matter You decree upon me, which I have no power to repel, for there is no repeller of what Allah the Mighty and Majestic has decreed. This is the meaning. As for the effect and the benefit, it is something very important, and it is what the majority of pilgrims and those performing 'Umrah overlook. It is mentioned in the authentic hadith: and "Hajj of the following year," meaning this person who recited the talbiyah for 'Umrah, then a matter was decreed upon him and he was unable to complete this 'Umrah. He has two obligations that he must fulfill, both of them. The first obligation is that he must offer a sacrificial animal (hady) because he suspended this specific act of worship. The other matter is that he must make up this 'Umrah later when he is able to make it up. This is the general ruling. As for the one who made a condition with his Lord, the Exalted, and said, "O Allah, my place of release is where You detain me," and he was detained by a detainer, then at that time nothing is required of him. If he wishes to repeat the 'Umrah as a voluntary act, just as he began it, there is no doubt that he has that right, but it is not obligatory upon him. Likewise, Hajj, which is more important. You know that Hajj has more rituals than 'Umrah, such as staying in Mina, standing at 'Arafah, staying in Muzdalifah, stoning the pillars, and the like. So, the one who performed Hajj after the Hajj of Islam, and recited the talbiyah for Hajj at the miqat, then did not make the condition with his Lord that we mentioned, and then was detained by a detainer, he must offer a sacrificial animal and he must repeat the Hajj in the following year. Even if the obligatory Hajj, the Hajj of Islam, has been excused for him, but in the other instance he intended to draw near to Allah the Exalted with a voluntary Hajj, and then was detained by a detainer and was unable to complete it and finish it, as He, the Exalted, said: If he did not make that condition, then he must offer a sacrificial animal and he must perform Hajj in the following year. Therefore, strive with all your striving to make this condition after the talbiyah. It will not benefit you at all if you remember what you missed after you have covered a distance on the road. Then you proceed, if Allah wills, facilitated, and you increase in the talbiyah. I do not say now "raising your voices," but "exaggerating in raising your voices," because this is one of the rites of Hajj and 'Umrah. The Companions said that they used to raise their voices until they reached a place called al-Rawhah, and their voices became hoarse. This is a Sunnah that has no parallel in the prescribed remembrances of Allah whatsoever. That is, they exhausted themselves in raising their voices with the talbiyah: "Labbaik Allahumma labbaik, labbaik la sharika laka labbaik, innal hamda wan ni'ma laka wal mulk, la sharika lak" (At your service, O Allah, at your service. At your service, you have no partner, at your service. Indeed, praise and blessing are yours, and dominion, you have no partner). They did not complete the journey to Makkah; they reached al-Rawhah. I do not remember now what the distance is, but I do not think... Yes.

The questioner : Eighty-five kilometers.

The Shaykh : Eighty-five kilometers. They did not reach that place until their voices had become hoarse. So, one of the rites of Hajj and 'Umrah is the talbiyah aloud, and exaggerating in the loudness of this talbiyah. And I see in this a wisdom, because people feel a kind of psychological sweetness when they recite the remembrance of Allah and raise their voices. So it is as if Allah the Exalted made for them a vent to satisfy this desire in a specific circumstance, which is Hajj and 'Umrah. Raise your voices and express your nature on this occasion. As for anything other than that, the best remembrance is the hidden one, as is known in the Book and the Sunnah. And the hadith of Abu Musa al-Ash'ari suffices you just now: "Be gentle with yourselves."

The questioner : In a collective manner?

The Shaykh : Then here, then here, there are two observations. The first is what preceded.The questioner : The explanation, which is the talbiyah. It is not required that the talbiyah of the group be with one voice. Rather, it is not permissible for the matter to be so. I said it is not required, then I struck and said, rather, it is not desirable for it to be so. Rather, each person recites the talbiyah according to his capacity and according to the shortness or length of his breath. And among the misfortunes and errors of collective remembrance, as some do it after the Fajr and Maghrib prayers...