Manāsik al-Ḥajj - Ibn Taimiya - (56)

and if he enters the state of ihram after that (1) it is permissible.

The talbiyah (2) is the response to Allah’s summons to His creation (3) when He called them—through the tongue of His intimate friend, Abraham (4)—to undertake the pilgrimage to His House.

The person who recites the talbiyah is one who has surrendered and submitted to another, like someone (5) who has been restrained, seized by the hollow of his throat (6).

Its sense is: We answer Your call, submit to Your wisdom, and obey Your command—again and again—constantly (7) persisting in that.

The talbiyah is the distinctive emblem of Hajj, for the most excellent Hajj is:

“al-ʿajj and ath-thajj” (8).

Al-ʿajj means raising the voice with the talbiyah (9), and ath-thajj is the pouring forth of the blood of the sacrificial animals. For this reason (10) it is recommended that a man raise his voice with it (11) without over-exerting himself, and a woman

(1) Copy B adds the phrase: “fa habasa” (“so he stayed behind”). (2) Copies A and B read: “huwa”. (3) The expression “li-khalqihi” (“for His creation”) is missing in A and B. (4) Copy B inserts: “al-hajj” (“the pilgrimage”). (5) What appears in the printed text as “yanqadu alladhi” is rendered in A and B as: “yanqadu lillahi illa”. (6) In A: “bi-lubbihi”; in B: “bi-lubbihi” (orthographic variation). (7) The word “daʾiman” (“constantly”) is absent from copy D. (8) Alludes to the report of Abu Bakr, in which the Prophet was asked, “Which form of hajj is best?” He replied: “al-ʿajj wa-l-thajj” (raising the voice with the talbiyah and abundant sacrifice). Related by al-Tirmidhi, 827, and Ibn Majah, 2924; declared authentic by al-Albani. (9) The word “bi-t-talbiyah” (“with the talbiyah”) is omitted in A and B. (10) Omitted in copy A. (11) Copies A and B read: “lil-rijal” (“for men”).

أَحْرَمَ بعد ذلِكَ (١) جازَ. والتلبيةُ هِيَ (٢) : إجابةُ دعوةِ اللهِ تعالَى لخلقِه (٣) حينَ دعاهُم إلى (٤) حجِّ بيتِهِ على لسانِ خليلِهِ، والْمُلَبِّي: هو المستسلِمُ المنقادُ لغيرِه كما ينقادُ الذي (٥) لُبِّبَ وأُخِذَ بِلَبَّتِهِ (٦) ، والمعنَى: إِنَّا مُجِيبُوكَ لدعوتِكَ، مستسلِمُونَ لحِكْمَتِكَ، مُطِيعُونَ لأمرِكَ، مرةً بعدَ مَرَّةٍ، دائماً (٧) لا نزالُ على ذلِكَ. والتلبيةُ شعارُ الحجِّ، فأفضلُ الحجِّ: «العَجُّ والثَّجُّ» (٨) ، فالعَجُّ: رَفْعُ الصوتِ بالتلبية (٩) ، والثَّجُّ: إراقةُ دماءِ الْهَدْيِ، ولهذا (١٠) يُسْتَحَبُّ رفعُ الصوتِ بها للرَّجلِ (١١) بحيثُ لا يُجْهِدُ نفسَهُ، والمرأةُ

(١) زيد في (ب): (فحبس). (٢) في (أ) و (ب): (هو). (٣) سقطت (لخلقه) من (أ) و (ب). (٤) زيد في (ب): (الحج). (٥) قوله: (ينقاد الذي) هو في (أ) و (ب): (ينقاد لله إلَّا). (٦) في (أ): بلببه، وفي (ب): (بلبه). (٧) قوله: (دائماً) سقط من (د). (٨) يشير إلى حديث أبي بكر رضي الله عنه أن النبي صلى الله عليه وسلم سئل: أي الحج أفضل؟ قال: «العج والثج». رواه الترمذي (٨٢٧)، وابن ماجه (٢٩٢٤). وصححه الألباني. (٩) قوله: (بالتلبية) سقط من (أ) و (ب). (١٠) سقطت من (أ). (١١) في (أ) و (ب): (للرجال).