his Hajj. But if he is manumitted at Jam' (Muzdalifah), it does not suffice him. These [scholars] say: It does not suffice. Malik also says this. How could it not suffice him when, if he were to enter into ihram at that very moment, his Hajj would be complete? I know of no one who said it does not suffice him except for these. The ruling regarding the situation where the slave is manumitted and the child reaches maturity after they have left Arafat, then they return to it before the dawn of the Day of Sacrifice, is the same as the ruling for when that happens while they are there; for they have attained from the time what suffices, even if it were but a moment. If they do not return, or if that occurred after the dawn of the Day of Sacrifice, it does not suffice them for the Hajj of Islam, and they must complete their Hajj as a voluntary act, because the required standing (at Arafat) has been missed, and there is no sacrifice (dam) upon them, because they performed a voluntary Hajj with a valid ihram from the miqat, making them analogous to the adult who performs a voluntary Hajj. If it is said: Why did you not say that the standing they performed becomes obligatory, just as you said regarding the ihram initiated before maturity, which becomes obligatory after maturity? We respond: We only counted for him his ihram that existed after his maturity, and what was before it is a voluntary act that did not turn into an obligation, nor was it counted for him. The standing is like it. Its parallel is that he reaches maturity while he is standing at Arafat; he is credited with what he attained of the standing, and it becomes obligatory, unlike what has passed.

Section: If the child reaches maturity or the slave is manumitted before the standing or at its time, and it is possible for them to perform the Hajj, it becomes obligatory upon them, because Hajj is an obligation that must be fulfilled immediately, and it is not permissible to delay it when possible, just as for a free adult. If they miss the Hajj, the Umrah becomes obligatory upon them, because it is an obligation whose performance is possible, so it resembles the Hajj. Once it is possible for them to perform it and they do not, the obligation becomes fixed upon them, whether they are wealthy or poor, because it became obligatory upon them by virtue of it being possible for them in its place, so it is not dropped by the loss of capability thereafter.