"Messenger of God, my daughter’s husband has died and her eye is troubling her, so may we apply collyrium to it?” He said “No” twice or thrice, saying only “No” all the time. Then he said, “It is only four months and ten days, whereas in the pre-Islamic period none of you threw away the piece of dung till a year had passed.”* * The reference is to a pre-Islamic custom by which a widow threw a piece of dung when her idda period came to an end. Cf. Lane, Lexicon and Taj al-'arus; Mirqat, 3:513 f. (Bukhari and Muslim.)

Sulaiman b. Yasar told that al-Ahwas died in Syria when his wife whom he had divorced was at the beginning of her third menstrual period, as Mu'awiya b. Abu Sufyan wrote to Zaid b. Thabit asking him about that. Zaid wrote in reply that when she began her third period she was free from him and he was free from her; he could not inherit from her or she from him. Malik transmitted it.

Malik said he heard that God's Messenger used to command that no intercourse be had with slave women till they had had a menstrual period if they were of the number who had such periods, or till three months had passed in the case of those who did not, and forbid watering another man's water.Razin transmitted.

Abu Huraira reported God’s Messenger as saying, “A slave is entitled to his food and clothing, and he should have imposed on him only such work as he is capable of doing.” Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “When anyone’s servant prepares his food and brings it to him after being near its heat and smoke, he should make him sit down with him and eat; but if the company is large* and the food small in quantity he should put one or two mouthfuls of it in his hand.” * Mashfuhan qalil'an. The word mashfuhan is applied either to food which is small in quantity, or to food which is being partaken of by a number of people. The latter meaning obviously applies here as it is followed by qalil (small in quantity); but some people understand mashfuh here as 'small in quantity’ followed by qalil expressing the same meaning.Muslim transmitted it.

‘Abdallah b. ‘Umar reported God’s Messenger as saying, “When a slave acts sincerely towards his master and worships God well, he has a double reward.” (Bukhari and Muslim.)

Umm Salama told that the Prophet was saying during his illness, “Maintain the prayer and care for your slaves.” Baihaqi transmitted it in Shu'ab al-iman, and Ahmad and Abu Dawud transmitted something similar on the authority of ‘Ali.

He said he separated a slave girl from her child, but when the Prophet forbade him to do that he cancelled the transaction. Abu Dawud transmitted it with a break in the isnad.

gentleness towards the weak, affection towards parents, and kindness to slaves.” Tirmidhi transmitted it, saying this is a gharib tradition.

Abu Dharr reported God’s Messenger as saying, “Feed those of your slaves who please you from what you eat and clothe them from what you clothe yourselves, but sell those who do not please you and do not punish God’s creatures.” Ahmad and Abu Dawud transmitted it.

Sahl b. al-Hanzaliya told of God’s Messenger coming upon an emaciated camel and saying, “Fear God regarding these dumb animals. Ride them when they are in good condition and let them free when they are in good condition.” Abu Dawud transmitted it.

‘A'isha said, “I never looked at (or, I never saw) God’s Messenger’s private parts.” Ibn Majah transmitted it.

Abu Umama reported the Prophet as saying, “If any Muslim happens to look at a woman’s beauties and then lowers his eyes, God will produce for him an act of worship whose sweetness he will experience.” Ahmad transmitted it.

‘A’isha reported God’s Messenger as saying, “If any woman marries without the consent of her guardian her marriage is void, her marriage is void, her marriage is void. If there is cohabitation she gets her dower for the intercourse her husband has had. If there is a dispute*, the sultan is the guardian of one who has none.” * i.e., among guardians, Mirqat iii. 418 says that if their dispute would keep a woman from being married, they are treated as non-existent.Ahmad, Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Ibn ‘Abbas told that a virgin came to God’s Messenger and mentioned that her father had married her against her will, so the Prophet allowed her to exercise her choice. Abu Dawud transmitted it.

Abu Sa'id and Ibn ‘Abbas reported God’s Messenger as saying, “He who has a son born to him should give him a good name and a good education and marry him when he reaches puberty. If he does not marry him when he reaches puberty and He commits sin, its guilt rests only upon his father."Baihaqi transmitted in Shu'ab al-iman.

The Prophet came and entered when I had been conducted to my husband, and sat on my bedding as you are sitting beside me. Some little girls of ours began to play the tambourine and eulogise those of my ancestors who were killed at the battle of Badr, and then one of them said: “And among us is a prophet who knows what will happen tomorrow." Thereupon he said, “Stop this and say what you were saying.” Bukhari transmitted it.

‘Uqba b. ‘Amir reported God’s Messenger as saying, “The most worthy conditions you fulfil are those by which you make sexual intercourse lawful." (Bukhari and Muslim.)

I had a girl of the Ansar whom I gave in marriage, and God's Messenger said, "Why do you not sing, ‘A’isha, for this clan of the Ansar like singing?” Ibn Hibban transmitted it in his Sahih.

‘A’isha reported God’s Messenger as saying, “What is unlawful by reason of consanguinity is unlawful by reason of fosterage.” Bukhari transmitted it.