Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) stated, as he quoted from 'Abdullah ibn 'Abbas (may Allah be pleased with him and his father) (peace and blessings be upon him) Narrated by Muslim. In this hadith, there are benefits that the author cited for this reason, namely that whoever assists a person in obedience receives a reward, because this woman will take care of her son if he enters the state of ihram, in the tawaf, sa'y, standing, and everything else. He said: In this hadith, there is also the benefit that a person should ask about someone he does not know if the need arises, because the Messenger of Allah (peace and blessings be upon him) asked: fearing that they might be from the enemy and would betray and act treacherously. However, if the need does not arise, there is no need to ask about the person and say, 'Who are you?' because this may fall into what does not concern you, and but if the need arises, ask so that you are clear about the matter and have insight. In this hadith, there is also evidence that it is permissible for a person to describe himself with good attributes if he does not intend boasting but rather identification, because these Companions said, 'We are Muslims,' when he asked: and Islam is undoubtedly a description of praise. But if a person informs about himself and says, 'I am a Muslim, I am a believer,' and the like, merely as information and not for boasting, then there is no harm in it. Likewise, if he says it by way of mentioning the blessing of Allah, if he says, 'Praise be to Allah who made me one of the Muslims,' and the like, then there is no harm in it, and it may even be praiseworthy if there is no prohibition involved. And from the benefits of this hadith: if a person describes himself with an attribute that is in him without boasting, this is not considered self-praise or self-vindication, which was prohibited in His saying: And there is also evidence in it that a person should take advantage of the presence of a scholar, because when these people were informed by the Messenger of Allah (peace and blessings be upon him) that he was the Messenger of Allah, they began to ask him. A person should take advantage of the opportunity of a scholar's presence to ask him about what is difficult for him. And from its benefits: if a child performs Hajj with his guardian, he has a reward, and the Hajj is for the child, not for the guardian. It has become widespread among the general people that the child's Hajj is for his parents, but this has no basis. Rather, the child's Hajj is for him, based on the saying of the Prophet (peace and blessings be upon him): So the Hajj is for him. And it should be known that the child, indeed every person below the age of puberty, is recorded reward for him and no sin is recorded against him. Some scholars used his saying: as evidence that if the child enters the state of ihram, all the obligations of Hajj become obligatory upon him, meaning he is obligated to perform tawaf, sa'y, standing at 'Arafah, staying overnight at Muzdalifah and Mina, and stoning the pillars. He does what he is able to do, and what he is not able to do is done on his behalf, except for tawaf and sa'y, for which he is carried and made to perform them. And some scholars said: there is no harm if the child exits the state of ihram even without a reason, because the pen has been lifted from him and he is not accountable. It is not said that voluntary Hajj is like obligatory Hajj, that it is not permissible to exit from it, and this child is performing a voluntary act, so it is not permissible for him to exit. Because the child is originally not among those who are accountable, so we do not obligate him with anything, and he is not accountable. This is the madhhab of Abu Hanifah (may Allah have mercy on him) that the child is not obligated to complete the Hajj, nor to the obligations of Hajj, nor to avoid its prohibitions, and that what comes from him is accepted, and what he leaves behind, he is not asked about it. This happens often with people nowadays who enter ihram with their children, then the child gets tired and refuses to complete it, taking off his ihram clothes and saying, 'No, I will not complete it.' According to the madhhab of the majority of scholars, we must obligate him to complete it. And according to the madhhab of Abu Hanifah, which the author of al-Furu' (may Allah have mercy on him), one of the students of Imam Ahmad and of the students of Shaykh al-Islam Ibn Taymiyyah, leaned towards, he is not obligated because he is not of age for accountability. And in this hadith, there is also what indicates that the child, even if he is not of discernment, his Hajj is valid. But how is his intention valid if he is not of discernment? The scholars said: his guardian intends for him, he intends in his heart that he has entered him into ihram, and his guardian does everything he does, everything he is unable to do.