prevent her. A slave may perform Hajj only with his master’s permission; if the master gives leave and the slave then enters into ihram for Hajj, the master can no longer stop him. Should the slave enter ihram without permission, the master is free either to annul that ihram or to let it stand. If he annuls it, the slave must make the Hajj up once he is set free; yet if the master allows him to perform the make-up while still enslaved, it is valid. If the slave is later emancipated and performs Hajj intending both the make-up and the obligatory pilgrimage, that single Hajj is sufficient for the make-up but does not fulfil the obligatory Hajj. The ruling for a slave who is freed after completing Hajj, or after entering ihram for it, is identical to that of a minor who attains puberty after performing Hajj or during it: in neither case does the earlier Hajj discharge the obligation of the Islamic pilgrimage.

If a slave is set free on the night of ʿArafah and had not previously entered ihram, then he enters ihram and stands at ʿArafah, that Hajj suffices for his obligation. But if he had already entered ihram before emancipation, he must proceed with that same Hajj; he may not abandon that ihram and begin a new one for the standing at ʿArafah. He must carry on with the Hajj until he completes it, yet it will not count as the Hajj of Islam. The same applies to a child who reaches puberty on the night of ʿArafah before entering ihram. A master is not liable for any game his slave in ihram might kill.

When a slave vows to perform Hajj and is then emancipated, he remains bound by the vow he made while in bondage. As for any child who attains puberty, or any slave who is freed, after the night of Nahr (the night preceding the Day of Sacrifice), the scholars unanimously agree that he must continue with his Hajj until it is completed, but it will not fulfil the obligatory Hajj of Islam. If a disbeliever embraces Islam and manages to be present at the standing of ʿArafah, that Hajj counts as the Hajj of Islam. If a woman volunteers to perform Hajj without her husband’s permission, and he releases her from ihram after she has entered it, she must make it up later.

Sahnun said: No make-up is required of a woman who is divorced, nor of a slave who is emancipated, with respect to an ihram from which they were released. If a man forces his wife to have intercourse, thereby invalidating her Hajj, and then divorces her and she remarries, her new husband has no right to prevent her from discharging what is due upon her; the expense falls upon the man who divorced her, for when he coerced her it was incumbent upon him to