recite it; rather, his guardian pronounces the talbiyah on his behalf. If the child needs a medicine that contains perfume, or if some harm must be removed, the guardian may do so and then offer the required expiation on the child’s behalf.

Malik and his associates differed over the penalty for game killed by a child in ihram. Some held that, like any other liability he incurs, the compensation is paid from the child’s own property. Others maintained that it is paid from the guardian’s property; this is the opinion most widely transmitted from Malik.

The child is carried for tawaf, the sa‘y is performed with him, and the stoning at the Jamarat is done on his behalf if he cannot do these rites himself. The guardian, however, does not pray the two rak‘ahs after tawaf on the child’s behalf; if the child is able, he prays them himself.

No one may perform tawaf on behalf of the child unless he has already performed tawaf for himself. It is, however, permissible for someone who has not yet performed his own sa‘y to undertake the sa‘y for the child. Whoever performs sa‘y with the child and intends it for both himself and the child, it suffices for them both according to Malik. By contrast, it is disliked for him to combine intentions in tawaf; if he does so, he should repeat the tawaf for himself as a recommended act, while it still counts for the child. Some have said that repeating it is obligatory for himself and recommended for the child, but the first view is the authoritative position in the school. The ruling concerning stoning on behalf of the child and for oneself is the same as that of tawaf.

When a guardian takes a minor on Hajj, any expense beyond the child’s ordinary maintenance at home is paid from the guardian’s own money, provided this does not cause hardship for him. If he fears hardship, then the entire cost is taken from the child’s property.

If the child reaches puberty during that Hajj, he continues with it until completion, but it does not discharge his obligatory Hajj.