(1464) Through the isnad of Musaddad – Yahya ibn Saʿid – Khuthaym ibn ʿIrak ibn Malik – his father – Abu Hurayra. Al-Tirmidhi also cites it (no. 628), and al-Nasaʾi 5/35 through Wakiʿ, from Sufyan and Shuʿba, from ʿAbd Allah ibn Dinar, with the same wording. (1) Recorded in Tarikh Baghdad 12/208. Al-Bukhari includes it in al-Adab (nos. 6149, 6161, 6202, 6210) through several chains via Ayyub – Abu Qilaba – Anas; again under nos. 6161 and 6210 through two chains via Hammad – Thabit – Anas; under no. 6209 through Adam – Shuʿba – Thabit – Anas; and under no. 6211 through Ishaq – Hibban – Hammam – Qatada – Anas. Muslim places it in “Virtues” (no. 2323) through chains from Hammad ibn Zayd – Ayyub – Abu Qilaba – Anas, and also through Ismaʿil ibn ʿUlayya – Ayyub; Yazid ibn Zurayʿ – Sulayman al-Taymi – Anas; and ʿAbd al-Samad – Hammam – Qatada – Anas. The word qawarir (“glass vessels”) here denotes women, who are compared to fragile glass because their resolve is easily broken. Since glass shatters quickly, the Prophet instructed Anjasha—a black servant who drove the mounts rather roughly—to lead the animals gently, just as one would when they are carrying delicate glassware. A second view holds that Anjasha had a beautiful singing voice and used to chant poetry with amorous overtones while driving the camels; fearing the effect of his melodies on the women, the Prophet told him to stop. In both explanations, their quick susceptibility is likened to the speed with which glass is damaged. (2) The verses are found in Tahdhib Ibn ʿAsakir 1/401 and Muʿjam al-Udabaʾ 4/43-44. (3) The autograph reads bi-wasfihi; the wording adopted here follows Tahdhib Ibn ʿAsakir 1/401 and Muʿjam al-Udabaʾ 4/43.