They have differed about the precise sense of this expression because they have traced it back to different linguistic roots. Is it “response upon response,” “submission,” “remaining and abiding in a place,” or “love after love,” and so on? In reality there is no contradiction among these views; they complement one another, for all of them convey the idea of turning toward something and directing oneself to it. Thus alabba bi-l-makān means “he settled in a place and clung to it.”
“Inna l-ḥamda”: the initial hamzah of inna may be pronounced with kasrah or with fatḥah. The kasrah is the more eloquent and comprehensive reading, for the fatḥah limits the sense to “I answer because of the praise and the blessing alone,” whereas the kasrah introduces a new sentence, signalling an unqualified response not tied to any particular cause. Thaʿlab said: “Whoever reads it with kasrah means, ‘All praise is Yours in every circumstance,’ while the one who opens it with fatḥah is saying, ‘I have answered You for this specific reason.’”
“Saʿdayk” follows the same morphological pattern as labbayk; its meaning is “assistance in obeying You time after time.”
“Ar-raghbāʾ” may be pronounced with a long or a short final vowel: when lengthened, the rāʾ is opened, and when shortened it receives ḍammah. Both forms derive from raghbah (desire), just as niʿmā and niʿmāʾ come from niʿmah (favor). Some say ar-raghbāʾ denotes earnest supplication and entreaty.
Overall meaning:
The talbiyah is the emblem of ḥajj, the mark of obedience and love, of residence and continual response to the call of Allah. It gathers together the loftiest remembrance: committing oneself to worship Allah, answering His summons, and conforming to His will in every condition, while coupling that with love for Him, humility before Him, and the affirmation of His absolute oneness, free from any partner in His divinity, lordship, or sovereignty. It likewise affirms every form of praise that is His due. By declaring these praises one negates all defects from Him and attributes every blessing—subtle or obvious, minor or immense—to Him alone, while also proclaiming His total dominion. He is the overpowering Disposer who holds everything in His grasp; no one vies with Him for His kingdom, for all are subject to Him, humbled in His presence.
Affirming these exalted attributes—praise, oneness, and sovereignty—assigns each of them to Him in isolation, and their combination bestows an additional perfection commensurate with His majesty, a perfection born of one attribute joining another. To be Sovereign is perfection; to have all praise belong to Him is perfection; together they form a perfection that surpasses either quality on its own. Thus He possesses the highest attributes and the most complete praises.
Recognizing these qualities obliges the servant to single Him out for worship and love, to turn wholly toward Him in hope and longing, fear and expectation, and in every other bond that ties a servant to his Lord and Master.