There is a renewed interest in the Umayyads: the dynasty (Hawting); elite life (Fowden, Asad Ahmed Dis. 2007); traditionists (Judd, Anthony, Mikkati in MESA 2012); memory (Borrut); mawali (Crone); tribal politics (Wellhausen and Ulrich Dis. 2008); Hadith and isnad (Juynboll); and social transformation (Khalek). The rise of the Hadith movement during the late Umayyad period is still poorly understood especially the connection between the Sahaba, the Successors and the pious generation of the early second century (e.g. Zuhri, Sikhtiyani). The connection between the early "aristocratic" generation and the later mawali or the ordinary teachers' generation is in my opinion very problematic because the transmission of divine knowledge between an exclusivist early aristocracy and their servants is not a relationship between equals. The case of early women transmitters of Hadith could present a "crack" in the system of isnad composed of pious men whose social standing is usually ignored in favore for their piety as a measure of trustworthiness. A'isha bint Talha ibn Ubaydullah is the daughter of a prominent companion and the granddaughter of the Caliph Abu Bakr. She married Mus'ab ibn al-Zubayr who also married Sukayna bint al-Husayn ibn 'Ali. Both ladies were famed for their beauty and literary interests. A'isha was a Hadith transmitter and had access to Muhammad's wife A'ish, her aunt. Her son was a prominent scholars and three of her nephews transmitted Hadith on her authority. The famous Hijazi poet Umar ibn Abi Rai'a composed poetry describing her beauty and character. She was then a public figure. This paper aims at investigating the role of this Umayyad aristocrat in transmitting tradition and the connection between her social status, her public character, and the types of topics she transmitted. Why would a women like her transmit tradition? Moreover, her isnads include three generations of the early Muslim elite (her aunt, herself, her nephews) before starting to include ordinary transmitters (commoners). How was such a transformation possible? What can we infer from this case about Hadith transmission in the first century from a social perspective rather than from a pious perspective.