Discussing Ghayra in Abbasid Literature: Jealousy as a Manly Virtue or Sign of Mutual Affection

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Ibn al-Nadīm, Fihrist, 287. I am most grateful to Everett Rowson for sharing his knowledge about this book. He concludes that it was written not later than the middle of the fifth/eleventh century. See his excellent overview in Encyclopedia of Erotic Literature: Arabic: Middle Ages to Nineteenth Century. For the chapter on ghayra, I rely on two mss; Aya Sofya 3837 (634 ah) and Fatih 3729 (582 ah).

Ibn al-Nadīm, Fihrist, 287. I am most grateful to Everett Rowson for sharing his knowledge about this book. He concludes that it was written not later than the middle of the fifth/eleventh century. See his excellent overview in Encyclopedia of Erotic Literature: Arabic: Middle Ages to Nineteenth Century. For the chapter on ghayra, I rely on two mss; Aya Sofya 3837 (634 ah) and Fatih 3729 (582 ah).)| false
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Kharāʾiṭī, Iʿtilāl, 306. There are a few variants to this ḥadīth, e.g., lā tarudd instead of lā tamnaʿ, and “enjoy her”, instead of “keep her”; cf. Suyūṭī, Sharḥ Sunan al-Nisāʾī, 67-68. The ḥadīth is found in Abū Dāwūd, Sunan, 545; Shāfiʿī, Umm, 37. The different versions, opinions and arguments around its interpretation are summarized by Ibn Ḥajar al-ʿAsqalānī, who argues that yad lāmis must indicate zināʾ, and that the husband suspects that his wife would be able to commit an adulterous act, but that he has no evidence. I found al-ʿAsqalānī’s text, where the ḥadīth is debated, online in a transcript of a short Azhar MS entitled Risāla fī ḥadīth lā tarudd yad lāmis li-bn Ḥajar, http://www.ahlalhdeeth.com/vb/showthread.php?t=87233.

Kharāʾiṭī, Iʿtilāl, 306. There are a few variants to this ḥadīth, e.g., lā tarudd instead of lā tamnaʿ, and “enjoy her”, instead of “keep her”; cf. Suyūṭī, Sharḥ Sunan al-Nisāʾī, 67-68. The ḥadīth is found in Abū Dāwūd, Sunan, 545; Shāfiʿī, Umm, 37. The different versions, opinions and arguments around its interpretation are summarized by Ibn Ḥajar al-ʿAsqalānī, who argues that yad lāmis must indicate zināʾ, and that the husband suspects that his wife would be able to commit an adulterous act, but that he has no evidence. I found al-ʿAsqalānī’s text, where the ḥadīth is debated, online in a transcript of a short Azhar MS entitled Risāla fī ḥadīth lā tarudd yad lāmis li-bn Ḥajar, http://www.ahlalhdeeth.com/vb/showthread.php?t=87233.)| false
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Kharāʾiṭī, Iʿtilāl, 306.

Kharāʾiṭī, Iʿtilāl, 306.)| false
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Kharāʾiṭī, Iʿtilāl, 312; also Ibn Ḥabīb, Adab al-nisāʾ, 275.

Kharāʾiṭī, Iʿtilāl, 312; also Ibn Ḥabīb, Adab al-nisāʾ, 275.)| false
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Kharāʾiṭī, Iʿtilāl, 312.

Kharāʾiṭī, Iʿtilāl, 312.)| false
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Kharāʾiṭī, Iʿtilāl, 310-311.

Kharāʾiṭī, Iʿtilāl, 310-311.)| false
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Kharāʾiṭī, Iʿtilāl, 310. According to Kulaynī, Kāfī, V, 537, it could “make the healthy among them sick.” See also Ibn Ḥabīb, Adab al-nisāʾ, 276.

Kharāʾiṭī, Iʿtilāl, 310. According to Kulaynī, Kāfī, V, 537, it could “make the healthy among them sick.” See also Ibn Ḥabīb, Adab al-nisāʾ, 276.)| false
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Ibid.; Ibn Ḥabīb, Adab al-nisāʾ, 275.

Ibid.; Ibn Ḥabīb, Adab al-nisāʾ, 275.)| false
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Ibn Abī Shayba, Muṣannaf, 54; also in Ibn Qutayba, Uyūn, IV, 77, where ʿUmar advises: “Do not let your women stay in the upper rooms and do not teach them the Scripture. Take help from nakedness against them. Say ‘no’ to them frequently, as a ‘yes’ would urge them to continue asking.” This khabar is elaborated in ps.-Jāḥiz, Maḥāsin, 274-275. Ibn Qutayba and ps. Jāḥiẓ also provide a variant attributed to ʿAqīl b. ʿUllafa; Uyūn, IV, 77; Maḥāsin, 273.

Ibn Abī Shayba, Muṣannaf, 54; also in Ibn Qutayba, Uyūn, IV, 77, where ʿUmar advises: “Do not let your women stay in the upper rooms and do not teach them the Scripture. Take help from nakedness against them. Say ‘no’ to them frequently, as a ‘yes’ would urge them to continue asking.” This khabar is elaborated in ps.-Jāḥiz, Maḥāsin, 274-275. Ibn Qutayba and ps. Jāḥiẓ also provide a variant attributed to ʿAqīl b. ʿUllafa; Uyūn, IV, 77; Maḥāsin, 273.)| false
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Kharāʾiṭī, Iʿtilāl, 311; Bukhārī, Ṣaḥīḥ, VII, 2003. The wives of the Prophet were given the honorific title ummahāt al-muʾminīn, “Mothers of the believers,” in Q 33:6; see Stowasser, Women in the Qurʾan.

Kharāʾiṭī, Iʿtilāl, 311; Bukhārī, Ṣaḥīḥ, VII, 2003. The wives of the Prophet were given the honorific title ummahāt al-muʾminīn, “Mothers of the believers,” in Q 33:6; see Stowasser, Women in the Qurʾan.)| false
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Kharāʾiṭī, Iʿtilāl, 311.

Kharāʾiṭī, Iʿtilāl, 311.)| false
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Ibn Ḥabīb, Adab al-nisāʾ, 277; the expression is also found in Kulaynī, Kāfī, 505.

Ibn Ḥabīb, Adab al-nisāʾ, 277; the expression is also found in Kulaynī, Kāfī, 505.)| false
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Kulaynī, Kāfī, 505. Al-Nasāʾī (Suyūṭī, Sharḥ sunan al-Nasāʾī, 69) claims that the Prophet advised the Muslims not to marry jealous women (i.e. from the Anṣār).

Kulaynī, Kāfī, 505. Al-Nasāʾī (Suyūṭī, Sharḥ sunan al-Nasāʾī, 69) claims that the Prophet advised the Muslims not to marry jealous women (i.e. from the Anṣār).)| false
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Tawḥīdī, Hawāmil, 235.

Tawḥīdī, Hawāmil, 235.)| false
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Ibid., 237.

Tawḥīdī, Hawāmil, 236.

Tawḥīdī, Hawāmil, 236.)| false
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Ibid., 237.