(Umm al-Mu’minin) Sayyida Aisha Siddiqa (may Allah be pleased with her) narrated a hadith similar to the previous one. However, Ibn Shihab Zuhri narrated that the Messenger of Allah (peace and blessings be upon him) gave the order to depart one night, so upon hearing this announcement, I got up. Likewise, Zuhri narrated regarding the necklace that it was made from the pearls of the place called Dhafar. He also used the word "yuhabblna," meaning the women were not of heavy build. Similarly, he said "fayammamtu manzili" (I headed towards my place). Imam Zuhri also narrated that Urwah said: I was informed that these things were being spread, and in the presence of Abdullah bin Ubayy, these things were said and he would confirm them, listen attentively, and gossip, meaning he would go and tell others as well. Urwah also said that among those who accused Umm al-Mu’minin Sayyida Aisha Siddiqa (may Allah be pleased with her) were Hassaan bin Thabit (may Allah be pleased with him), Mistah bin Athatha, Hamnah bint Jahsh, and some other people whose names I do not know. I only know that they were a group, as Allah Almighty has called them "usbah," meaning a group. The one who took the most interest in this matter was Abdullah bin Ubayy bin Salul, and he greatly fueled this matter. Urwah also narrated that Umm al-Mu’minin Sayyida Aisha Siddiqa (may Allah be pleased with her) did not like that anything be said to her regarding Hassaan bin Thabit (may Allah be pleased with him). She used to say that Hassaan (may Allah be pleased with him) was the one who, out of devotion and love for the Messenger of Allah (peace and blessings be upon him), said: "For indeed, my father, his father, and my honor are all a shield for the honor of Muhammad (peace and blessings be upon him) from your arrows and stings." Sayyida Aisha (may Allah be pleased with her) also said that in those days, our way of relieving ourselves was like that of the Arabs. Likewise, Zuhri in this chain said "laha darair" (she had co-wives), whereas in the previous narration it was "walahu darair." Similarly, the words of Usama bin Zaid (may Allah be pleased with him) are narrated as: "By the One who knows the innocence of your family," and the words of Barirah (may Allah be pleased with her) are: "The goat comes and eats the dough," and these words are also in the previous narration. In this chain, the words of Sa’d bin Mu’adh Ansari (may Allah be pleased with him) are: "Even though he is from our brothers, the Khazraj," while in the previous narration it is "min al-Khazraj." The meaning is the same. In this chain, it is "fa-qama rajul min al-Khazraj," while in the previous narration it is "fa-qama Sa’d bin Ubadah." Both refer to the same person. In this chain, regarding Hassaan’s mother, it is stated: "wa kanat umm Hassaan bint ammihi min fakhidhihi," meaning Hassaan’s mother was his paternal cousin and from his own clan. This sentence is not in the previous narration. In this chain, it is: {وھو سعد بن عبادۃ وھو سید الخزرج قالت وکان قبل ذلک رجلا صالحًا ولکن احتملۃ الحمیۃ} while in the previous narration, the words are: {فقام سعد بن عبادۃ وکان رجلاً صالحًا ولکن اجتھلتہ الحمیتہ} Also, in this chain, Zuhri said: {قلص دمعی} and in the previous narration, it is the same. Zuhri said in this chain: {وطفقت اختھا حمنۃ تجارب لھا} and in the previous narration: {وطفقت اختھا حمنۃ بنت جحش تجارب لھا} Urwah narrated that Sayyida Aisha (may Allah be pleased with her) said: "By Allah! The man about whom whatever was said, he said: By the One in whose hand is my soul, I have never lifted the garment of any woman." Sayyida Aisha (may Allah be pleased with her) narrated that he, meaning Safwan bin Mu’attal (may Allah be pleased with him), after this incident, was honored with martyrdom in the path of Allah.