Al-Bukhari and Muslim contain the first additional wording in one of their joint narrations; the third occurs in Muslim alone; the fourth is reported by all the compilers except him; and the final addition is in the Two Shaykhs, with Muslim supplying an extra detail.

A further route is recorded by Ahmad from Muḥammad ibn ʿAmr, from his father, from his grandfather ʿAlqamah ibn Waqāṣ, from her, in similar but more complete form—and it, too, includes the first addition. Ibn Ḥajar judged this chain to be sound (ḥasan) in Fatḥ al-Bārī.

Al-Bukhari headed the hadith with:
‘Chapter: Pitching a tent in the mosque for the sick and others.’
Ibn Ḥajar commented: ‘That is, it is permissible.’

In al-ʿUmda it is stated:
‘Ibn Baṭṭāl said: The report establishes the permissibility of residing in the mosque when there is a valid excuse, and the chapter title conveys that ruling.’

Sharḥ Muslim says:
‘It shows the permissibility of sleeping in the mosque and of a sick person remaining there even if he is wounded.’

Nayl al-Awṭār adds:
‘The hadith indicates that keeping a sick person in the mosque is lawful, even though something might issue from him that would soil the mosque.’

The Prophet ﷺ used to observe iʿtikāf during the last ten nights of Ramadan. ʿĀʾishah (Allah be pleased with her) said: ‘I would pitch a tent for him; he would pray the dawn prayer and then enter it. [Once he intended to observe iʿtikāf in the last ten nights of Ramadan, so he ordered that his enclosure be set up and it was erected.] [ʿĀʾishah asked his permission to perform iʿtikāf, and he granted it, so she pitched a small pavilion there as well.] [She also asked…’]