Al-KāfīIbn Abd al-Barr

and qirān is to combine Hajj and ʿUmrah in a single state of consecration. The pilgrim says: “Here I am, O Allah, for an ʿUmrah and a Hajj together.” If he merely intends the combination in his heart without voicing it, that suffices, although it is better to mention it aloud once—or even several times.

A detailed discussion of tamattuʿ and qirān and their rulings will appear in a separate chapter after this treatise, by Allah’s permission.

After that, the pilgrim remains in continuous talbiyah throughout his journey, day and night: whenever he ascends a high place, when the caravans crowd together, after both supererogatory and obligatory prayers, in his encampment—indeed whenever he is able—provided this does not harm him, for “Allah does not burden a soul beyond its capacity.” He is not required to strain himself in raising his voice.

Mālik said: The pilgrim in iḥrām should not raise his voice with the talbiyah inside congregational mosques; he should make it audible only to himself and to those next to him—except in the Sacred Mosque and the Mosque of Mina. This is the report of Ibn al-Qāsim. Ibn Nāfiʿ, however, relates from Mālik that there is no objection to raising one’s voice there as well.

Women are not required to raise their voices in the talbiyah; it is enough that they hear themselves, and it is disliked for them to call out loudly.

The pilgrim continues in this manner until he reaches Mecca, entering by whatever route is easiest, though it is recommended—if possible—to enter through Kudāʾ. It is likewise recommended that he bathe at Dhū Ṭuwā before entering the city. When he beholds the House, he should say: “O Allah, increase this House in honor, majesty, reverence, and dignity, and increase in honor, majesty, reverence, and dignity those who perform Hajj or ʿUmrah to it.” This supplication is not among the established Sunnahs of Hajj nor an obligatory part of it. Mālik did not recognize it, according to some of his companions, although it has been transmitted from a number of the early scholars of Medina.

It has also been reported from

الحج والعمرة في إحرامه فيقول: "لبيك اللهم بعمرة وحجة معا" وان نوى الجمع بينهما بقلبه ولم ينطق به لسانه أجزأه والأحسن أن يذكر ولو مرة واحدة أو مرات. وسيأتي ذكر التمتع والقران وحكمهما في باب مفرد بعد هذا الكتاب بعون الله. ثم لا يزال المحرم ملبيا طريقه كله ليلا ونهارا على كل شرف من الأرض وعند ازدحام الرفاق وأدبار الصلوات النوافل والمكتوبات وفي منزله وكيف ما أمكنه ما لم يضر بنفسه فلا يكلف الله نفسا إلا وسعها ولا عليه ان يشق على نفسه في رفع صوته. وقال مالك: لا يرفع المحرم صوته بالإهلال في مساجد الجماعة ليسمع نفسه ومن يليه إلا المسجد الحرام ومسجد منى هذه رواية ابن القاسم عنه وروى عنه ابن نافع أنه لا بأس بذلك. وليس على النساء رفع الصوت بالتلبية ويجزئهن أن يسمعن أنفسهن ويكره لهن رفع أصواتهن. ولا يزال المحرم يلبي كذلك حتى يأتي مكة فيدخلها من حيث تيسر ويستحب له أن يدخلها من كداء إن أمكنه. وكذلك يستحب له أن يغتسل بذي طوى لدخول مكة فإذا رأى البيت قال: اللهم زد هذا البيت شرفا وتعظيما ومهابة وتكريما وزد من شرفه وعظمة ممن حجه أو اعتمر تشريفا وتعظيما وتكريما ومهابة وليس هذا القول من سنن الحج ولا من أمره ولم يعرفه مالك فيما ذكر عنه بعض اصحابه وقد روى ذلك عن جماعة من سلف أهل المدينة. وقد روي عن

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