Bakr ibn Muḍar informed me, from Ibn al-Hād, from Muhammad ibn Ibrahim, from Abu Salamah ibn Abd al-Rahman, from Aishah, the Prophet’s wife, who said:

“The Abyssinians entered the mosque, playing, and he said to me”—then he mentioned the preceding words. I said, ‘Yes.’ So he stood by the door, and I came to him, placing my chin on his shoulder and resting my face against his cheek.” She said: “Among the things they were saying that day was: ‘Abu al-Qasim is good!’” The Messenger of Allah, peace and blessings be upon him, then said, “Have you had enough?”

I said, “O Messenger of Allah, do not hurry me.” So he remained standing for me, then said, “Have you had enough?”

I said, “Do not hurry me, O Messenger of Allah.” She said: “It was not that I particularly wished to watch them, but I wanted the women to know how much he cared for me and the position I held with him.”

I say: This chain of transmission is authentic. All its narrators are trustworthy and are narrators of the two Shaykhs, apart from Yunus ibn Abd al-A‘la, who meets Muslim’s condition alone. Al-Hafiz said in al-Fath (2/444), after attributing it solely to al-Nasa’i:

“Its chain of transmission is authentic, and I have not seen the mention of ‘Humayra’ in any authentic hadith other than this one.”

Someone objected to this with another hadith concerning fasting, as I had cited in Adab al-Zifaf (p. 272).

This was before al-Nasa’i’s al-Sunan al-Kubra was printed, so I then assumed that the other hadith was found in it. But now that this collection has been printed, I have not found the hadith in it, just as I had not previously found it in al-Sughra—known as al-Mujtaba. Thus, I have come to strongly suspect an error—