we do not know of any reason for jealousy in anything other than what is forbidden. if the prohibition had not occurred jealousy would have disappeared and we would have had to make an analogy with who has more right to women. it was said no one has more right to them than anyone else but they are like the apples and nectars that people exchange among themselves. therefore whoever has the waiting period limited himself to one of them and distributed the rest among his close relatives. however when the obligation of differentiating between what is permissible and what is forbidden was determined the believers limited themselves to the limit set for them and permitted what exceeded it. there was no veil between the men of the arabs and their women and they were not satisfied with a fleeting glance or a moment of stealth even if the veil was dropped without meeting to talk and chat and to exchange pleasantries and pleasantries. the man who is fond of that is called the ziyyar derived from the word ziyyara. all of this was in the eyes of the guardians and the presence of the husbands. they do not deny what is not denied if they are safe from the denial. even the brother of buthaina felt in the heart of the beauty of what he felt of the greatness of companionship and the removal of the excuse for mixing. he complained about that to her husband and was shaken by what embarrassed him. so they ambushed jameel when he came to buthaina to kill him. when he came close to talking to her they heard him saying testing her do you want what happens between men?
ولم نعلم للغيرة في غير الحرام وجها، ولولا وقوع التحريم لزالت الغيرة ولزمنا قياس من أحق بالنساء؛ فإنه كان يقال ليس أحد أولى بهن من أحد، وإنما هن بمنزلة المشام والتفاح الذي يتهاداه الناس بينهم. ولذلك اقتصر من له العدة على الواحدة منهن، وفرق الباقي منهن على المقربين. غير أنه لما عزم الفريضة بالفرق بين الحلال والحرام، اقتصر المؤمنون على الحد المضروب لهم، ورخصوه فيما تجاوزه. فلم يكن بين رجال العرب ونسائها حجاب، ولا كانوا يرضون مع سقوط الحجاب بنظرة الفلتة ولا لحظة الخلسة، دون أن يجتمعوا على الحديث والمسامرة، ويزدوجوا في المناسمة والمثافنة، ويسمى المولع بذلك من الرجال الزير، المشتق من الزيارة. وكل ذلك بأعين الأولياء وحضور الأزواج، لا ينكرون ما ليس بمنكر إذا أمنوا المنكر، حتى لقد حسك في صدر أخي بثينة من جميل ما حسك من استعظام المؤانسة، وخروج العذر عن المخالطة، وشكا ذلك إلى زوجها وهزه ما حشمه، فكمنا لجميل عند إتيانه بثينة ليقتلاه، فلما دنا لحديثه وحديثها سمعاه يقول ممتحنا لها هل لك فيما يكون بين الرجال