each reported what he had heard. The Prophet, may Allah’s peace and blessings be upon him, recited the talbiyah after the prayer, and some people heard him and said, ‘He began the talbiyah immediately after the prayer.’ He recited it when he mounted, and some people heard him and said, ‘He began the talbiyah when he mounted.’ Others heard him when his mount had carried him up to al-Bayda, and said, ‘He began the talbiyah when his mount had carried him up to al-Bayda.’” (1)

Were it not for the criticism concerning this hadith’s chain of transmission, its meaning would be clear, since it reconciles the various reports.

However, we have found there to be benefit in the view that one should not recite the talbiyah until he has mounted, for a person may sometimes remember something, such as perfume or the like. If we say that he enters ihram after the prayer, he will be unable to apply perfume after entering ihram. But if we say, “Do not recite the talbiyah or enter ihram until after mounting,” this allows some leeway—unless the hadith of Ibn Abbas, may Allah be pleased with them both, is authentic, in which case he begins the talbiyah immediately after the prayer.

His statement, “Here I am, O Allah, here I am,” is an immensely significant talbiyah. Jabir ibn Abdullah, may Allah be pleased with him, referred to it as tawhid, saying: “When his she-camel had carried him up to al-Bayda, he proclaimed tawhid.” (2) Tawhid is that to which all the messengers called. Allah the Exalted says:

“And We did not send any messenger before you except that We revealed to him: ‘There is no god worthy of worship but Me, so worship Me.’” [al-Anbiya]

Labbayk is a word of response, and the evidence for this is what is related in the Sahih: