The Talbiyah on the days of Mina, 'Arafah, and the stoning of the pillars: the manner, its wording, and its characteristics

Al-Hawini: How is the talbiyah performed on the days of Mina, 'Arafah, and the stoning of the pillars, from beginning to end? What is its wording?

The Shaykh : Pardon me, what is meant by the manner?
Al-Hawini: I mean, it could be that he intends to do it in a group, or each person does it individually, for example?

The Shaykh : The talbiyah that was reported from the Prophet (peace and blessings be upon him) has two forms: the first is the one you hear, and it is—praise be to Allah—one of the preserved remembrances; . This was the talbiyah of the Prophet (peace and blessings be upon him) in the majority of cases. I say this because this talbiyah was recorded byThe Shaykh : them in "Sahihayn" from the hadith of 'Abdullah ibn 'Umar (may Allah be pleased with them both), but Abu Dawud recorded it in his "Sunan" and Imam Ahmad in his "Musnad" and others, with a strong chain, from Abu Hurayrah (may Allah be pleased with him), who said: "It was part of the talbiyah of the Prophet (peace and blessings be upon him):" —pay attention—: "It was part of the talbiyah of the Prophet (peace and blessings be upon him): ." This, Abu Hurayrah says, "was part of the talbiyah of the Prophet (peace and blessings be upon him)." The complete Sunnah is for the Muslim to recite the first talbiyah most of the time, and to also recite the second talbiyah, especially since it is unknown; even in the books of rituals and treatises on rituals, despite their abundance and the many citations mentioned in some of them, there is no basis for it in the Sunnah. As for this talbiyah narrated by Abu Hurayrah , it is not mentioned in any of these treatises, and it is established in the authentic Sunnah. Therefore, those who are eager to follow the Sunnah and to revive it should—if the expression is correct—incorporate this second talbiyah into their first talbiyah .
Other talbiyats were established there: . The Messenger of Allah (peace and blessings be upon him) heard this from some of the pilgrims who were reciting the talbiyah with him, and he did not disapprove of it, so his lack of disapproval was an approval. And naturally, we have no choice but to approve what the Messenger (peace and blessings be upon him) approved. However, the narrator—and he is Jabir ibn 'Abdullah al-Ansari—who is the one who narrates this benefit to us, said that some people recited this last talbiyah. Jabir said: "As for the Messenger of Allah (peace and blessings be upon him), he stuck to his talbiyah." So we also stick to his talbiyah (peace be upon him), based on his saying (peace and blessings be upon him): . And we do not disapprove of those who recite the last talbiyah that the Messenger (peace and blessings be upon him) approved. This is regarding the form of the wording of the talbiyah.
As for the characteristic I explained last, we say: In what I know of the Sunnah, in all the reported remembrances, there is no collective recitation with one voice; in any remembrance, whether it is after the prayers, or in the talbiyah, or something similar. Rather, each person recites the talbiyah himself without linking his talbiyah to that of his companion or neighbor. Yes; it may happen that his talbiyah coincides with the talbiyah of others and they walk together, and there is no harm in that, but with the intention that they do not deliberately engage in collective remembrance. Because we have often observed a serious error committed by some people who engage in collective remembrance, because people's breath differs from one to another in length and shortness. The breath of the one remembering may run out when he says: "La ilaha," so he wants to catch up with the group, so he cuts off his speech here and takes "wa la sharika lahu" alone, for example, or something like that, so he falls into implying what he does not intend. Therefore, every Muslim should remember Allah with talbiyah, takbir, and tasbih, and in every remembrance alone, and not link himself to others. This is what we know of the manner of the talbiyah and takbir, whether the takbir is in Hajj or elsewhere. Yes.
Al-Hawini: Okay,The questioner : —O our Shaykh—... how is the talbiyah performed with eagerness, meaning, clarify its repetitions, when are its times?

The Shaykh : The talbiyah is when a person enters the state of ihram for 'Umrah or Hajj. And I mentioned earlier that the Prophet (peace and blessings be upon him) did not stop the talbiyah except when he stoned the Jamrat al-Aqabah. As for the talbiyah of the one performing 'Umrah, it is when Makkah appears to him. This is the time of ending the talbiyah for the one performing 'Umrah and for the one performing Hajj.
Al-Hawini: Regarding some people who recite the talbiyah saying: , is this a reported form?

The Shaykh : This wording came in some narrations in "Majma' al-Zawa'id" and others, but I have not had the opportunity to study its chains. Yes.

Another questioner : What are the innovations in the talbiyah?

The Shaykh : It is what I mentioned earlier.

Another questioner : Regarding the form, how is it? How is it pronounced?

The Shaykh : How? What do you mean?

Another questioner : For example , is the text...?

The Shaykh : It is all independent, as you heard earlier; .
Al-Hawini: It was mentioned in the hadith of Jabir regarding the description of the Prophet's (peace and blessings be upon him) Hajj, and on the night of Muzdalifah, that he (peace and blessings be upon him) lay down after the 'Isha' prayer until he prayed Fajr; so is the witr and the two rak'ahs of Fajr excluded from this? Or did he not pray them that night?

The Shaykh : It was not reported from the Prophet (peace and blessings be upon him) that he prayed anything after the obligatory 'Isha' prayer, and we do as they did, and we do not add anything to that.
Yes.