return the expenses they took for that, just like the free adult who has already performed Hajj for himself.

Section: If one who is obligated to perform the Hajj of Islam enters into ihram for a vowed (mandhura) Hajj, and it counts toward the Hajj of Islam, then according to the explicit text (nass) from Ahmad, the vowed Hajj does not drop the obligation from him. This is the opinion of Ibn Umar, Anas, and Ata, because it is one single Hajj, so it cannot suffice for two, just as if one vowed two Hajj pilgrimages and performed only one. It is possible that it does suffice, because he has performed the Hajj while intending his vow by it, so it suffices him, as if he were among those who had already fulfilled the obligation of Hajj for himself. Abu Talib reported from Ahmad, regarding someone who vowed to perform Hajj while he was obligated to perform a mandatory Hajj, and he entered into ihram for the vow, that it counts toward the mandatory Hajj and nothing else is required of him. This is like the case where one vows to fast on the day a certain person arrives, and he arrives on a day in Ramadan, so he intends it for both his mandatory fast and his vow, according to one narration. This is the view of Ibn Abbas and Ikrimah. Sa'id narrated with his chain of authority from Ibn Abbas and Ikrimah that they both said regarding a man who vowed to perform Hajj and had not yet performed the mandatory Hajj: "It suffices for both of them." Ikrimah was asked about that, and he said: "His Hajj counts for his vow and for the Hajj of Islam. Tell me, if a man vowed to pray four units (rak'at), and he prayed the Afternoon (Asr) prayer, would that not suffice him for the Asr and the vow?" He said: "And I mentioned my statement to Ibn Abbas, and he said: 'You have done well,' or 'You have done correctly.'"

543 - Issue; He said: (And whoever performs Hajj while not yet a person of age, and then comes of age, or a slave who is then manumitted, then the Hajj is obligatory upon him).

Ibn al-Mundhir said: The scholars have unanimously agreed, except for the one who deviated from them—whose opinion is not considered a disagreement—that if a child performs Hajj during his childhood, or a slave performs Hajj during his servitude, and then the child reaches the age of maturity and the slave is manumitted, then the Hajj of Islam is obligatory upon them if they find the means to do so. This was stated likewise by Ibn Abbas, Ata, al-Hasan, al-Nakha'i, al-Thawri, Malik, al-Shafi'i,