[Machine] The Prophet ﷺ said to Fatimah bint Qays, "O Fatimah, indeed, the residence and provisions belong to the one upon whom returning to her husband is required." This is the statement presented by Al-Aswad ibn 'Amir, although the authentic narration is the first one. The sheikh narrated from a group, from Abu Salamah ibn 'Abdul Rahman, from Fatimah bint Qays regarding the negation of the provisions but not the residence. The same narration was also reported by 'Ubaidullah ibn 'Abdullah ibn 'Utbah from Fatimah, and in the narration of some of them from Abu Salamah, as well as in the narrations of Al-Sha'bi and Al-Bahiy. All of them agreed upon her negation. There was a difference of opinion concerning Abu Bakr ibn Abi Al-Jahm's narration from Fatimah. It is most likely that the context of the hadith states that the Prophet ﷺ denied her provisions and allowed her to move due to a reason, perhaps out of shyness from mentioning it, while others have mentioned it previously in the book of "Al-Adad" (numbers). And the negation of the residence was not mentioned initially, is it not clear to you? ﷺ did not say to her, "Go wherever you want," but rather he protected her where he thought best, when her husband was absent and she had no guardian to protect her. As for his statement, "Indeed, the residence and provisions belong to the one upon whom returning to her husband is required," it is not known from the perspective that confirms it. As for the denial of those who denied it to Fatimah, it is only due to their silence being the cause of its transmission.  

النَّبِيَّ ﷺ قَالَ لِفَاطِمَةَ بِنْتِ قَيْسٍ يَا فَاطِمَةُ إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِمَنْ كَانَ لِزَوْجِهَا عَلَيْهَا الرَّجْعَةُ كَذَا أَتَى بِهِ الْأَسْوَدُ بْنُ عَامِرٍ شَاذَانُ وَالصَّحِيحُ هُوَ الْأَوَّلُ قَالَ الشَّيْخُ رِوَايَةُ الْجَمَاعَةِ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ فَاطِمَةَ بِنْتِ قَيْسٍ فِي نَفْيِ النَّفَقَةِ دُونَ السُّكْنَى وَكَذَلِكَ رِوَايَةُ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ فَاطِمَةَ وَفِي رِوَايَةِ بَعْضِهِمْ عَنْ أَبِي سَلَمَةَ وَفِي رِوَايَةِ الشَّعْبِيِّ وَالْبَهِيِّ نَفْيُهُمَا جَمِيعًا وَاخْتُلِفَ فِيهِ عَلَى أَبِي بَكْرِ بْنِ أَبِي الْجَهْمِ عَنْ فَاطِمَةَ وَالْأَشْبَهُ بِسِيَاقِ الْحَدِيثِ أَنَّ النَّبِيَّ ﷺ نَفَى النَّفَقَةَ وَأَذِنَ لَهَا فِي الِانْتِقَالِ لِعِلَّةٍ لَعَلَّهَا اسْتَحَيَتْ مِنْ ذِكْرِهَا وَقَدْ ذَكَرَهَا غَيْرُهَا عَلَى مَا قَدَّمْنَا ذِكْرَهَا فِي كِتَابِ الْعِدَدِ وَلَمْ يَرِدْ نَفْيُ السُّكْنَى أَصْلًا أَلَا تَرَاهُ ﷺ لَمْ يَقُلْ لَهَا اعْتَدِّي حَيْثُ شِئْتِ وَلَكِنَّهُ حَصَنَهَا حَيْثُ رَضِيَ إِذْ كَانَ زَوْجُهَا غَائِبًا وَلَمْ يَكُنْ لَهُ وَكِيلٌ يُحْصِنُهَا وَأَمَّا قَوْلُهُ إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِمَنْ كَانَتْ عَلَيْهِ رَجْعَةٌ فَلَيْسَ بِمَعْرُوفٍ فِي هَذَا الْحَدِيثِ وَلَمْ يَرِدْ مِنْ وَجْهٍ يُثْبِتُ مِثْلَهُ وَأَمَّا إِنْكَارُ مَنْ أَنْكَرَ عَلَى فَاطِمَةَ فَإِنَّمَا هُوَ لِكِتْمَانِهَا السَّبَبَ فِي نَقْلِهَا