Lexical notes:
• Labbayka – its detailed explanation will appear under the ḥadith of Jābir, God willing.
• Shubrumah – pronounced with ḍamma on the shīn and rā’, while the bā’ is quiescent.
• “A brother of mine or a relative of mine” – the word “or” reflects the narrator’s uncertainty.
• “Have you performed ḥajj for yourself?” – an interrogative, meaning: “or have you not?”

Lessons derived from the ḥadith:

1. It is recommended to mention by name the person for whom one is performing the pilgrimage when pronouncing the talbiyah, for the Prophet ﷺ approved the man’s formula.
2. A person may perform ḥajj on behalf of a relative, whether that relative is alive or deceased. In a voluntary ḥajj this is permissible whether or not the relative is physically able, whereas for the obligatory ḥajj it is not permissible until it is certain the relative cannot perform it himself.
3. A proxy’s ḥajj on behalf of another is valid only after he has first performed the obligatory ḥajj for himself.
4. If someone enters the state of iḥrām on behalf of another before discharging his own obligation, the pilgrimage automatically counts for him; likewise, should he complete the rites, the ḥajj is counted for him, not for the one he intended to represent. This ruling is coercive and unaffected by personal intention.
5. The state of iḥrām itself takes effect whether entered correctly or incorrectly. Thus, entering iḥrām on behalf of someone else while one still owes one’s own ḥajj is invalid as representation because it is prohibited, yet it does not nullify the iḥrām; the pilgrimage performed is sound even though the intention was misplaced.
6. One must promptly teach the ignorant person when he is engaged in worship in an incorrect manner.
7. When a muftī points out the error to the uninformed worshipper, he must also clarify the correct way to perform the act in which he erred.
8. Ḥajj is an act that must be a devotional offering by the one who performs it; therefore it is impermissible to hire oneself out for it.