Lessons drawn from the ḥadith:
1 – It contains evidence that the pilgrimage performed by someone who has not yet reached puberty is valid, as explained above.
2 – The pilgrimage of a minor does not fulfill the obligation of the Islamic pilgrimage; once he reaches legal maturity, he must perform the obligatory ḥajj provided he is able.
3 – Al-Tirmidhi, Ibn ʿAbd al-Barr, al-Wazīr, and others said: “The scholars are unanimously agreed that if a child performs ḥajj before coming of age, he is still obliged to perform ḥajj after reaching maturity and finding the means to do so; that earlier pilgrimage does not count for the obligatory ḥajj, and the same applies to his ʿumrah.”
4 – Before puberty a child’s sins are not recorded, nor is he legally liable for duties such that he could be deemed negligent; nonetheless, this does not remove the duty to discipline and nurture him with wisdom.
5 – The pilgrimage of a slave before emancipation is valid, and both he and the one who assists him receive its reward, just as in the case of a minor.
6 – The pilgrimage performed by a slave while still enslaved does not discharge him from the obligatory pilgrimage of Islam; once freed and able, he must perform another ḥajj, in accordance with this ḥadith.

Ibn al-Mundhir said: “The scholars—apart from a lone dissent—are unanimously agreed that when a child performs ḥajj while young and a slave performs ḥajj while enslaved, then the child reaches maturity and the slave is set free, both are required to perform the Islamic pilgrimage once they find the means.”

Al-Tirmidhi said: “The scholars are unanimously agreed that if a slave performs ḥajj while in bondage and is later emancipated, he must perform ḥajj again when he is able; the ḥajj he performed while enslaved does not count for the obligatory pilgrimage.”