has relieved the obligation from himself, or has not relieved it, because the tawaf is for the one being carried, not for the one carrying. For this reason, it is valid to perform tawaf while mounted on a camel. The intention is considered for the one who is performing the tawaf with the child. If he does not intend the tawaf to be on behalf of the child, it will not suffice him, because since the intention is not considered from the child, it is considered from someone else, just as in the case of ihram. If he intends the tawaf to be for himself and for the child, it is possible that it occurs for himself, like Hajj when he intends it for himself and another. It is also possible that it occurs for the child, as if he performed tawaf with an adult and each of them intended it for himself, [because the one carrying] is more appropriate. It is also possible that it is void due to a lack of specification, because tawaf cannot occur for an unspecified person.

As for ihram, the child is stripped of clothes just as the adult is stripped. It has been narrated from Aisha (may Allah be pleased with her) that she used to strip the children of clothes when they approached the Haram. Ata said: "The same is done for the child as is done for the adult, and all the rituals are witnessed by him, except that one does not perform prayer on his behalf."

The Third Section, concerning the prohibitions of ihram: These are of two types; that for which the deliberate act and the erroneous act do not differ, such as clothing and perfume, and that for which they do not differ, such as hunting, shaving hair, and trimming nails. As for the first, there is no fidyah (expiatory ransom) upon the child for it, because his deliberate act is considered a mistake. As for the second, the fidyah is upon him for it. If he commits sexual intercourse, he invalidates his Hajj, and he must continue through his invalidated Hajj. Regarding whether he must make up for it (qada'), there are two views: One is that it is not obligatory, so that a bodily act of worship is not imposed upon one who is not a subject of legal obligation. The second is that it is obligatory, because it is an act of invalidation that necessitates a fidyah, thus it necessitates making it up, just like the sexual intercourse of an adult. If he performs the make-up after reaching puberty, he starts with the obligatory Hajj of Islam. If he enters into ihram for the make-up before that, it redirects to the Hajj of Islam. Does it suffice him for the make-up? It is examined: if he had attained some of the standing (at Arafat) in the invalidated Hajj after reaching puberty, it suffices for both of them; otherwise, it does not suffice him, just as we said in the case of a slave.