prevent him from making it up; because his permission for the first Hajj is a permission for its requirements and implications, and from its requirements is the makeup for what he corrupted. If the first Hajj was not permitted, it is possible that he does not have the right to prevent him from its makeup, because it is mandatory, and the master does not have the right to prevent him from mandatory acts. It is also possible that he has the right to prevent him, because he possesses the right to prevent him from the Hajj he entered into without his permission, so the same applies here. If he is emancipated before the makeup, he may not perform it before the Hajj of Islam, because it (the Hajj of Islam) is more emphasized. If he enters into the state of ihram for the makeup, it is redirected to the Hajj of Islam, and the makeup remains as an obligation on his liability. If he is emancipated during the corrupted Hajj, and he attains enough of the standing (at Arafat) to suffice him, the makeup suffices him for the Hajj of Islam; because if the performed act had been valid, it would have sufficed him, so the makeup for it is the same. If he is emancipated after that, the makeup does not suffice him for the Hajj of Islam; because the performed act would not have sufficed him, so the makeup for it is the same. The mudabbar (slave whose freedom is linked to the master's death), the one whose emancipation is conditional, the umm al-walad (slave who bore her master's child), and the one partially emancipated, their rulings are the same as the full slave in what we have mentioned.

Section 544: Issue; He said: "And if a young child is taken to Hajj, he is to avoid what an adult avoids, and what he is unable to perform of the Hajj acts is performed on his behalf."

The totality of this is that the young child’s Hajj is valid. If he is of discernment (mumayyiz), he enters into the state of ihram with the permission of his guardian; if he is not of discernment, his guardian enters into the state of ihram on his behalf, and he thus becomes a muhrim (one in the state of ihram) by that. This is the view of Malik and al-Shafi'i. It is also narrated from Ata and al-Nakha'i. Abu Hanifa said: The young child's ihram does not take effect, and he does not become a muhrim by his guardian's ihram; because ihram is a cause by which a ruling becomes mandatory, so it is not valid for a young child, like a vow (nadhr). Our argument is what Ibn Abbas narrated: A woman lifted a young child and said: O Messenger of Allah, does this one have a Hajj? He said: "Yes, and you have a reward." It was narrated by Muslim and other leading scholars. Al-Bukhari narrated from al-Sa'ib ibn Yazid, who said: I was taken for Hajj with the Prophet (peace and blessings of Allah be upon him) while I was seven years old.