3548 - Ya‘qūb ibn Māhān al-Baṣrī informed us, from Hushaym, who said: Sayyār, Huṣayn, Mughīrah, Dāwūd ibn Abī Hind, and Ismā‘īl ibn Abī Khālid narrated to us—and he mentioned others—from al-Sha‘bī, who said:

I entered upon Fāṭimah bint Qays and asked her about the ruling that the Messenger of Allah ﷺ gave concerning her. She said: Her husband divorced her absolutely (al-battah), so she disputed with him before the Messenger of Allah ﷺ regarding lodging and maintenance. She said: He did not grant me lodging or maintenance, and he commanded me to observe my waiting period (‘iddah) in the house of Ibn Umm Maktūm.

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In *Tuḥfat al-Ashrāf* (16794) and (18032), and the error was attributed to him, saying: Thus Abū al-Qāsim mentioned it as a hadith of ‘Ā’ishah, but ‘Ā’ishah has no mention in it.

Abū Dāwūd (2292) also narrated it via the path of ‘Abd al-Raḥmān ibn Abī al-Zinād—and al-Bukhārī (5327) suspended it (mu‘allaq) via his path as well—from Hishām ibn ‘Urwah, from his father, who said: ‘Ā’ishah criticized her most severely and said: Fāṭimah was in a desolate place, and there was fear for her safety, so for that reason the Prophet ﷺ granted her a concession (wording of al-Bukhārī).

Her report has preceded in detail via the path of al-Zuhrī, from ‘Ubayd Allāh ibn ‘Abd Allāh ibn ‘Utbah, from Fāṭimah bint Qays, under number (3222), and the rest of its narrations are to be found there, and the two preceding hadiths may also be consulted.

His statement: "he would break in upon me" (yuqtaham ‘alayya)—thus it was recorded in most sources. Al-Sindī said: Meaning, a thief or the like would enter upon her. End quote. It is also possible that it is in the active voice, for it appears in a narration of the hadith via the path of Muḥammad ibn al-Muthannā (the compiler’s shaykh) with the wording: "Indeed my husband divorced me, and he wanted to break in upon me." See *Nukhab al-Afkār* by al-‘Aynī, 11/137.

(1) A sound hadith (ṣaḥīḥ), and this chain is good (ḥasan) because of Ya‘qūb ibn Māhān, for he is ṣadūq (truthful), and the rest of its narrators are trustworthy. Hushaym: he is Ibn Bashīr. Sayyār: he is Abū al-Ḥakam. Huṣayn: he is Ibn ‘Abd al-Raḥmān al-Sulamī. Mughīrah: he is Ibn Miqsam. And al-Sha‘bī: he is ‘Āmir ibn Sharāḥīl. It is in *al-Sunan al-Kubrā* under number (5711).

Aḥmad (27342), Muslim (1480): (42), al-Tirmidhī following (1180), Ibn Ḥibbān (4252), and al-Khaṭīb al-Baghdādī in *al-Faṣl lil-Waṣl al-Mudraj fī al-Naql* 2/860–861 also narrated it via the path of Hushaym ibn Bashīr with this chain. In Aḥmad’s narration, the narrators from al-Sha‘bī include the addition of Ash‘ath ibn Sawwār, Mujālid ibn Sa‘īd, and Ismā‘īl ibn Sālim. In Muslim’s narration, there is the addition of Ash‘ath and Mujālid. In al-Tirmidhī’s =