Abū ʿAbd Allāh al-ʿAbdī relates—on the authority of Rabīʿah ibn Yazīd, who used to reside among Banū Qurayʿ—from Munabbih, from Maymūnah bint Abī ʿAsīb (some say: bint Abī ʿAnbasah), a freedwoman of the Prophet ﷺ:
A woman from the tribe of Harīsh came to the Messenger of Allah ﷺ and pleaded, “O ʿĀʾishah, help me with a supplication from the Messenger of Allah that will calm my heart and set me at ease.” He said to her, “Place your right hand over your heart and wipe across it, then say:
‘In the name of Allah. O Allah, cure me with Your remedy, heal me with Your healing, and by Your bounty make me free of need from everyone but You.’”
Rabīʿah adds, “I used that supplication myself and found it beneficial.”

Among his women servants was Umm Ḍumayrah, the wife of Abū Ḍumayrah, about whom we have already spoken.
Another was Umm ʿAyyāsh, whom the Messenger of Allah ﷺ sent with his daughter to serve her when he married her to ʿUthmān ibn ʿAffān—may Allah be pleased with him.

Abū al-Qāsim al-Baghawī said: Hudbah narrated to us; ʿAbd al-Wāḥid ibn Ṣafwān narrated to us; my father Ṣafwān told me, from his father, from his grandmother Umm ʿAyyāsh—who had served the Prophet ﷺ and had been sent with his daughter to ʿUthmān—who said:
“I used to soak dates for ʿUthmān in the morning, and he would drink the infusion in the evening; and I would soak them in the evening, and he would drink it the next morning. One day he asked me, ‘Do you add anything else to it?’ I said, ‘Yes.’ He replied, ‘Then do not do that again.’”

These, then, were his female slaves.

Imām Aḥmad said: Wakiʿ narrated to us, from al-Qāsim ibn al-Faḍl, who said: Thumāmah ibn Ḥazn related to me:
“I asked ʿĀʾishah about nabīdh (date infusion). She replied, ‘Here is the servant of the Messenger of Allah—ask her,’ referring to an Abyssinian maiden. She said, ‘I used to prepare nabīdh for the Messenger of Allah ﷺ in a waterskin at night, tying its mouth, and when morning came he would drink from it.’”
This report is also recorded by Muslim and al-Nasāʾī through the same chain of al-Qāsim ibn al-Faḍl.

The compilers of the Aṭrāf works have placed it under the Musnad of ʿĀʾishah, but it is more fitting to list it under the Musnad of the Abyssinian servant-girl who attended the Prophet; she may be one of the women already mentioned, or she may be an additional name. Allah, exalted is He, knows best.