Explaining the method of intending ihram and the talbiyah, and discussing the condition (ishtrat) in ihram.

The Shaykh : ... After that, you recite the talbiyah for 'Umrah without verbalizing the intention, but rather by saying "Labbaik Allahumma bi-'Umrah." This is not an intention, or not 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, like wudu, purification from major or minor ritual impurity, and the intention when starting the prayer. All these intentions are accompanied by speech, so they are innovations in the religion. The intention is in the heart. As for Hajj, in the talbiyah one says "Labbaik Allahumma bi-Hajj," or "Labbaik Allahumma bi-Hajj wa 'Umrah," or "Labbaik Allahumma bi-'Umrah." The one making the talbiyah says this aloud. Then you should not forget to combine with this talbiyah, immediately, the phrase known among jurists as the condition (ishtrat), which is for the one making the talbiyah to say: "Labbaik Allahumma bi-'Umrah, Allahumma mahalli haysu habasani" (O Allah, my place of exiting ihram is where You stop me). "Allahumma mahalli haysu habasani." First, what is the meaning of this phrase and what is its benefit? The meaning of this phrase is: my place of exiting ihram, meaning my release from 'Umrah, if a matter is decreed upon me that I cannot control, such as a limp, a break, may Allah forbid it, 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 exiting ihram is where You stop me with a matter You decree upon me, and I have no power to repel it, 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 he performs Hajj the following year. That is, the one who made the talbiyah for 'Umrah, then a matter was decreed upon him and he was unable to complete this 'Umrah, has two obligations that he must fulfill, both of them. The first obligation is that he must offer a sacrificial animal, 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 exiting ihram is where You stop me," and he was stopped by a stopper, then at that time nothing is required of him. If he wishes to repeat the 'Umrah as a voluntary act, just as he started 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 made the talbiyah for Hajj at the miqat, then did not make the condition with his Lord that we mentioned, and then was stopped by a stopper, he must offer a sacrificial animal and he must repeat Hajj the following year. Even if the obligation of Hajj, the Hajj of Islam, has been dropped from him, but in the other instance he intended to draw near to Allah the Exalted with a voluntary Hajj, and then was stopped by a stopper and was unable to complete it and finish it, as He, the Exalted, said: So, if he did not make that condition, he must offer a sacrificial animal and he must perform Hajj 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 rituals 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 at all. So, strain yourselves in raising your voices with the talbiyah: "Labbaik Allahumma labbaik, labbaik la sharika laka labbaik, innal hamda wan ni'ma laka wal mulk, la sharika lak," until they did not complete the journey to Makkah. They reached al-Rawhah. I do not remember now what the distance is, but I 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 rituals 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 remember 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 context, which is Hajj and 'Umrah. Raise your voices and let out 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 mentioned earlier is sufficient for you: "Be gentle with yourselves."

The questioner : In a collective manner?

The Shaykh : Then here, then here, there are two observations. The first is that the questioner previously explained that this talbiyah does not require the group's talbiyah to be with one voice. In fact, it is not permissible for the matter to be so. I said it is not required, then I gave an example and said, in fact, it is not desirable for it to be so. Rather, each person makes the talbiyah according to his capacity and according to the shortness or length of his breath. And among the misfortunes and errors of collective dhikr, as some do it after the Fajr and Maghrib prayers...