WEBVTT

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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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Muhammad is the Messenger of Allah.

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*The Abridgment of the Prophetic Biography (Seerah)*,

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authored by Sheikh Musa ibn Rashid Al-Azimi,

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may Allah preserve him.

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The Prophet's Ghusl for Ihram:

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When the Messenger of Allah (peace and blessings of Allah be upon him) intended to enter ihram,

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he performed a second ghusl specifically for his ihram,

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distinct from the initial ghusl after sexual intimacy.

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Then 'A'ishah (may Allah be pleased with her) perfumed him with her own hands,

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using *dharirah* (a fragrant reed powder) and an aromatic blend containing musk,

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over his body and head (peace and blessings be upon him),

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to the extent that the glistening of the perfume could be seen in the parting of his hair.

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Imam Al-Tirmidhi narrated in his *Jami'* with a good chain

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from Zayd ibn Thabit (may Allah be pleased with him) that he said:

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He saw the Prophet (peace be upon him) divest himself of his ordinary clothes for ihram and perform ghusl.

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Imam Al-Tirmidhi stated in his *Jami'*:

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"Some scholars considered performing ghusl upon entering ihram to be recommended,

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and this is the view of Al-Shafi'i."

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And the two Shaykhs (Al-Bukhari and Muslim) narrated in their *Sahih*s

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from 'A'ishah (may Allah be pleased with her) that she said:

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"I perfumed the Messenger of Allah (peace be upon him) with my own hands with *dharirah* during the Farewell Pilgrimage,

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both upon assuming ihram and after exiting it."

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And *dharirah* is a type of perfume made from a blend of aromatic substances.

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And the two Shaykhs narrated in their *Sahih*s

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from 'A'ishah (may Allah be pleased with her) that she said:

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"It is as if I can still see the glistening of perfume in the parting of the Messenger of Allah's hair while he was in ihram."

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Then the Messenger of Allah (peace be upon him) matted the hair of his head (*talbid*) so that it would not become disheveled.

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He then wrapped himself in his waist-wrapper (*izar*) and upper cloak (*rida'*).

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Then he called for his sacrificial animals (*hady*),

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which were sixty-three camels.

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He marked them (*ish'ar*) and placed garlands around their necks (*taqlid*),

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and appointed Najiyah ibn Jundub Al-Aslami (may Allah be pleased with him) to oversee them.

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Then he prayed Zuhr in the mosque of Dhu al-Hulayfah,

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and that was prior to his entering ihram.

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And the two Shaykhs narrated in their *Sahih*s

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from Ibn 'Umar (may Allah be pleased with them both) that he said:

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"I heard the Messenger of Allah (peace be upon him) chanting the *talbiyah* with his hair matted."

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The Sheikh remarked in the footnote:

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"Matting the hair (*talbid*)

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means applying a substance like resin to it upon entering ihram,

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so that it does not become disheveled or infested with lice,

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in order to preserve the hair.

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And this matting is only done by one whose state of ihram will last a long time."

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Imam Muslim narrated in his *Sahih* from Ibn 'Umar (may Allah be pleased with them both) that he said:

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"The Messenger of Allah (peace be upon him) used to pray two rak'ahs at Dhu al-Hulayfah,

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and then, when his camel stood upright carrying him near the mosque of Dhu al-Hulayfah,

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he would raise his voice in *talbiyah* with these words,"

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meaning the recitation of the *talbiyah*.

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And the two Shaykhs narrated in their *Sahih*s,

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and the wording is Muslim's,

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from Ibn 'Abbas (may Allah be pleased with them both) that he said:

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"The Messenger of Allah (peace be upon him) prayed Zuhr at Dhu al-Hulayfah,

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then called for his camel and marked it (*ish'ar*) on the right side of its hump,

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wiped away the blood,

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garlanded it with two sandals,

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and then mounted his riding camel.

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When it stood upright with him upon Al-Bayda',

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he proclaimed the *talbiyah* for Hajj."

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Al-Hafiz Ibn Kathir said:

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"This indicates that he (peace and blessings be upon him)

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performed this *ish'ar* and *taqlid* with his own noble hand on this particular camel,

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while someone else was tasked with marking and garlanding the rest of the sacrificial animals,

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for there were indeed many sacrificial animals,

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either one hundred camels or slightly fewer."

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Then the Messenger of Allah (peace be upon him) proclaimed the *talbiyah*

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for both Hajj and 'Umrah in his place of prayer,

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combining the two in *Qiran*.

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Then he went out and mounted his she-camel, Al-Qaswa',

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and proclaimed the *talbiyah* again,

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and then proclaimed it once more when she stood firmly with him upon Al-Bayda'.

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Imam Al-Bukhari narrated in his *Sahih*

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from 'Umar ibn Al-Khattab (may Allah be pleased with him) that he said:

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"I heard the Prophet (peace be upon him) say in the valley of Al-'Aqiq:

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'A visitor from my Lord came to me tonight

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and said:

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\"Pray in this blessed valley,

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and say: 'Umrah combined with Hajj.\"'\"

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And Imam Muslim narrated in his *Sahih*

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from Anas (may Allah be pleased with him) that he said:

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"I heard the Messenger of Allah (peace be upon him) proclaiming the *talbiyah* for both of them together:

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'Labbayk for an 'Umrah and a Hajj.'"

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Al-Hafiz Ibn Kathir said:

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"This narration—in its exact wording and meaning—has been transmitted from him (peace be upon him) by sixteen Companions,

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among them his servant Anas ibn Malik (may Allah be pleased with him),

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and sixteen Tabi'un narrated it from him.

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It is explicit and admits no alternative interpretation,

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except one that is far-fetched.

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As for the other hadiths that suggest *Tamattu'*

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or indicate *Ifrad*,

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their proper discussion belongs elsewhere."

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Imam Ibn Al-Qayyim favored the view that the Prophet (peace be upon him) performed Hajj as a *Qarin*,

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stating:

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"We maintain that he (peace be upon him) entered ihram as a *Qarin*

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based on twenty-two explicit and authentic hadiths to that effect."

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Ibn Majah narrated in his *Sunan* with an authentic chain

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from Anas ibn Malik (may Allah be pleased with him) that he said:

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"I was near the callosities of the camel of the Messenger of Allah (peace be upon him) by the tree,

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and when she stood upright carrying him, he said:

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'Labbayk for an 'Umrah and a Hajj together,'

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and that was during the Farewell Pilgrimage."

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And the two Shaykhs narrated in their *Sahih*s

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from Ibn 'Umar (may Allah be pleased with them both) that he said:

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"The Prophet (peace be upon him) began the *talbiyah* when his mount stood upright carrying him."

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Abu Dawud and Al-Hakim narrated with a good chain, if Allah wills,

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from Ibn 'Abbas (may Allah be pleased with them both) that he said:

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"By Allah, he made it obligatory in his prayer place,

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and he raised his voice in *talbiyah* when his camel rose with him,

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and he raised his voice in *talbiyah* when he ascended the ridge of Al-Bayda'."

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The Messenger of Allah (peace be upon him) did not burden himself with extravagance regarding his ihram or his mount;

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rather, he was humble throughout.

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Imam Al-Bukhari narrated in his *Sahih*

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from Thumamah ibn 'Abdullah that he said:

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"Anas ibn Malik (may Allah be pleased with him) performed Hajj on a pack saddle,

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and he was not a miserly man.

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And he narrated that the Messenger of Allah (peace be upon him) performed Hajj on a pack saddle,

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and it served as his baggage mount (*zamilah*)."

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The Sheikh remarked in the footnote:

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"Al-Hafiz said in *Al-Fath*:

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'The *zamilah*

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is the camel used to carry provisions and baggage,

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which is the load.

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The meaning is

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that he did not have a dedicated baggage camel to carry his food and belongings;

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rather, they were carried with him upon his own riding camel,

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which served as both his mount and his baggage carrier.'"

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The Talbiyah of the Prophet (peace be upon him) and His Companions:

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Then the Messenger of Allah (peace be upon him) chanted the *talbiyah*.

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The two Shaykhs narrated in their *Sahih*s

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from Ibn 'Umar (may Allah be pleased with them both) that he said:

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"I heard the Messenger of Allah (peace be upon him) raising his voice in *talbiyah* with his hair matted,

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saying:

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'Labbayk Allahumma labbayk,

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labbayka la sharika laka labbayk,

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inna al-hamda wa-n-ni'mata laka wal-mulk,

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la sharika lak'

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(Here I am at Your service, O Allah, here I am; here I am, You have no partner, here I am; surely all praise, grace, and sovereignty belong to You; You have no partner), adding nothing to these words."

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Imam Ahmad narrated in his *Musnad* and Ibn Majah in his *Sunan* with an authentic chain

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from Abu Hurayrah (may Allah be pleased with him) that he said:

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"The Messenger of Allah (peace be upon him) included in his *talbiyah*:

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'Labbayka Ilaha al-Haqqi labbayk' (Here I am at Your service, O God of Truth, here I am)."

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The people alongside the Messenger of Allah (peace be upon him) would add to and omit from the *talbiyah*,

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and he (peace be upon him) would approve of their doing so.

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Imam Ahmad narrated in his *Musnad* with an authentic chain

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from Jabir ibn 'Abdullah (may Allah be pleased with them both) that he said:

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"The Messenger of Allah (peace be upon him) departed,

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and when his camel stood upright upon Al-Bayda',

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he proclaimed the Oneness of Allah (*Tawhid*):

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'Labbayk Allahumma labbayk,

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labbayka la sharika laka labbayk,

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inna al-hamda wa-n-ni'mata laka wal-mulk,

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la sharika lak.'

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And the people recited the *talbiyah*,

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adding phrases such as: 'Possessor of the Ascending Stairways' (*Dha al-Ma'arij*)

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and similar expressions,

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while the Prophet (peace be upon him) heard them

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and said nothing to rebuke them."

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Jibril (peace be upon him) came to the Messenger of Allah (peace be upon him)

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and instructed him to command his Companions (may Allah be pleased with them) to raise their voices with the *talbiyah*.

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Imam Ahmad in his *Musnad* and Al-Tirmidhi narrated with an authentic chain

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from Khallad ibn Al-Sa'ib from his father that he said:

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The Messenger of Allah (peace be upon him) said:

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"Jibril came to me

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and commanded me to order my Companions to raise their voices in *ihlal* and *talbiyah*."

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Imam Al-Tirmidhi narrated in his *Jami'*

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and Ibn Majah in his *Sunan* with a good chain through supporting narrations

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from Abu Bakr Al-Siddiq (may Allah be pleased with him) that he said:

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The Prophet (peace be upon him) was asked:

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"Which deeds are best?"

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The Messenger of Allah (peace be upon him) replied:

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"Raising the voice in *talbiyah* (*Al-'Ajj*) and shedding the sacrificial blood (*Al-Thajj*)."

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*Al-'Ajj* is raising the voice with the *talbiyah*,

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and *al-thajj* is the flowing of blood from the sacrificial animals and offerings.

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The Prophet's Command to His Companions to Cancel Hajj into 'Umrah:

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When the Messenger of Allah (peace be upon him) reached Sarif,

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he halted there.

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At the time of ihram, he had given his Companions (may Allah be pleased with them) the choice between the three pilgrimage rites,

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but as they drew near Makkah, he urged those who had no sacrificial animal with them

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to convert their Hajj into an 'Umrah.

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The two Shaykhs narrated in their *Sahih*s

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from 'A'ishah (may Allah be pleased with her) that she said:

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"We set out with the Messenger of Allah (peace be upon him) during the months of Hajj,

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the nights of Hajj, and the sacred season of Hajj,

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and we halted at Sarif.

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He came out to his Companions and said:

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'Whoever among you does not have a sacrificial animal with him and wishes to make it an 'Umrah, let him do so;

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but whoever has a sacrificial animal with him, let him not.'

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She said:

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'So some among his Companions adopted it, while others did not.

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As for the Messenger of Allah (peace be upon him) and several men among his Companions,

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they were men of means

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who had sacrificial animals with them,

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so they could not exit their state for 'Umrah.'

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Then the Messenger of Allah (peace be upon him) set out until he halted at Dhu Tuwa,

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where he spent the night of Sunday,

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after four nights had passed of Dhu al-Hijjah.

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He prayed Fajr there,

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then performed ghusl during that day and set out for Makkah,

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He entered it by day from its upper part,

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from the upper mountain pass that overlooks al-Hajun,

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and proceeded until he entered the Sacred Mosque,

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and that was in the forenoon.

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The two Shaykhs [al-Bukhari and Muslim] narrated in their Sahihs

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on the authority of Ibn 'Umar (may Allah be pleased with him and his father), who said:

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"The Prophet (peace and blessings of Allah be upon him) spent the night at Dhi Tuwa until morning,

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and then entered Mecca."

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And the two Shaykhs narrated in their Sahihs—

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and this is the wording of Muslim—

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on the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:

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"The Messenger of Allah (peace be upon him) prayed the morning prayer at Dhi Tuwa,

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arriving on the fourth day of Dhu al-Hijjah."

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And the two Shaykhs narrated in their Sahihs,

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as well as Imam Ahmad—

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and the wording is Ahmad's—

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on the authority of Nafi', who said:

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"Whenever Ibn 'Umar (may Allah be pleased with him and his father)

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entered the lowest boundary of the Haram,

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he would refrain from reciting the Talbiyah,

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and when he reached Dhi Tuwa,

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he would spend the night there until morning,

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then pray the morning prayer and perform a ritual bath,

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and relate that the Messenger of Allah (peace be upon him) used to do so,

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and then enter Mecca in the forenoon."

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For the longing felt toward you knows no bounds;

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May Allah send blessings upon you as long as the call to prayer is raised,

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and lips move with remembrance of the Everlasting.