Excellence of Son

Resemblance of a Child

Excellence of Daughters

Prayer and Appeal before Allah for a Son

If When Pregnant one Keeps Her Intention to Name the Child Muhammad or Ali the Child will be a Boy: and the Prayer for it

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb

When a Woman Gives Birth to More than one Child

Discipline to Follow During Childbirth

Congratulation for Childbirth

Names and Titles

Complete Creation

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat

Special Treatments for the Newborn

Al-’Aqiqah and its Being Obligatory

‘Aqiqah for Boys or Girls is the Same

‘Aqiqah is not Obligatory on One who Cannot Find

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him

‘Aqiqah is not Equal to al-’Adhiyah (animal offered as sacrificial offering during al-Hajj) and it is Sufficient in Place of ‘Aqiqah

Words to Say on ‘Aqiqah

The Mother should not Eat from the Meat of ‘Aqiqah

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn

Abu Talib Offered ‘Aqiqah for the Holy Prophet, O Allah , Grant Compensation to Muhammad and his Family Worthy of their Services to Your Cause

Cleansing, Circumcision

Lowering for Girls

After Seven Days from Birth Shaving is not Required

The Rare Ahadith

Shaving Certain Parts of the Head of a Newborn and Leaving other Parts

Breastfeeding

The Liability of the Breastfeeder

The Preferable and Non-preferable Milk

The One Who has More Priority for the Custody of a Small Child

Growth of a Child

Disciplines for a Child

The Rights of Children

Kindness to Children

Giving Preference to One Child Over the Others

Intelligence of a Boy and Signs of his Nobility

Rare Ahadith

Detestability of Divorcing a Cooperating Wife

Divorcing an Uncooperative Wife

People Do not Remain Straight in Matters of Divorce without the Sword

The Divorces Not According to the Book and Sunnah

Divorce Does not Take Place unless Once has the Intention to Divorce

There Cannot be Divorce before Marriage

Divorce in Writing

Explanation of Divorce with Waiting Period and what Makes Divorce Binding

The Necessary Expressions to Pronounce with the Decision to Divorce

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq

The Case of One who Arranges Witnesses Separately or Divorces in the Presence of a People but Does not Ask them to Bear Witness

Appointing Witness to Divorce Two Women with One word

Arranging Witness for Revocation of Divorce

Revocation of Divorce without Going to Bed is not Valid

No name

One Who is not Lawful for her Husband without Marriage to another Man

Issues that Validate and Invalidate Divorce

An Absent Man Returns and Divorces at that Time that Divorce Does not Take Place until She Experiences Hayd (menses)

Women who Can be Divorced in all Conditions

Divorce by an Absent Husband

Divorce of a Pregnant Woman

Divorce of a Woman whose Marriage is not Consummated

Divorce of One who is not Mature yet and Divorce of One after Menopause

Women Whose Hayd (menses) is Confusing

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him

Meaning of al^Iqra’ (Hayd-free period)

Waiting Period for a Divorced Woman and Where She must have it

The Difference between one Divorced in Non-Sunnah manner and the One who Goes out in her Waiting Period or is Sent out by the Husband

Explanation of the words of Allah, most, High, ‘You must not send them out of their homes and they must not go out. .

Divorce of a Woman whose Hayd (menses) is Confusing

Divorce of Women Who Hide Their Experiencing Hayd (menses)

The Case of a Woman who Experiences Hayd (menses) after Every Two or Three Months

Waiting Period of a Woman whose Hayd (menses) is Confused

The Word of Women are Accepted in Matters of Hayd (menses)

A Woman Confused about Pregnancy

Maintenance of Pregnant Divorced Women

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance

Benefits for a Divorced Woman

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed

The Issue that Completes Mahr (dower)

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced

Waiting period of a Widow whose Husband is Absent

Reason for Difference about Waiting Period and Waiting Period of a Widow

Waiting Period of a Pregnant Widow and Her Expenses

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends

Divorce and Marriage during one’s Illness

About words of Allah, most Majestic, most Glorious, . do not harm them (women) to make it Difficult for them

Divorce of Children

Divorce of People with Mental Condition and Insane Ones and their Guardian

Divorce by a Drunk Man

Divorce of One Compelled and Coerced

Divorce by a Speechless Man

Appointing an Attorney for Divorce

Swearing and Taking an Oath

’Ila’ (swearing) does not Take Place except after Going to Bed with one’s Wife

If a Man Says to his Wife, ‘You are Unlawful for me”

The Free, Cleared and Severed Woman

The Choices

How the Choice originally was

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “He (the Imam) (a.s.), has said, ‘The waiting period for a pregnant widow is the one which ends last. If she is pregnant when four months end but her child is not yet born, then her waiting period ends when the child is born. If she gives birth before the end of four months and ten days, she must wait until the four months and ten days are complete and this is the longer of the two time periods.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَنْقَضِي عِدَّتُهَا آخِرَ الْأَجَلَيْنِ .

2. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The waiting period of a widow ends with the end of the longer of the two time periods.’” 

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِنَّهُ لَا نَفَقَةَ لَهَا .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A pregnant widow does not have any right for maintenance.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا آخِرُ الْأَجَلَيْنِ لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَيْسَ عَلَيْهَا فِي الطَّلَاقِ أَنْ تُحِدَّ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bukayr from Zurarah who has said the following: “Abu Ja’far (a.s.), has said, ‘The waiting period of a widow ends with the end of one of the two which ends last because she must sit in mourning for four months and ten days, while in divorce there is no mourning.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حُبْلَى فَوَلَدَتْ قَبْلَ أَنْ تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ فَتَزَوَّجَتْ فَقَضَى أَنْ يُخَلِّيَ عَنْهَا ثُمَّ لَا يَخْطُبَهَا حَتَّى يَنْقَضِيَ آخِرُ الْأَجَلَيْنِ فَإِنْ شَاءَ أَوْلِيَاءُ الْمَرْأَةِ أَنْكَحُوهَا وَ إِنْ شَاءُوا أَمْسَكُوهَا فَإِنْ أَمْسَكُوهَا رَدُّوا عَلَيْهِ مَالَهُ .

5. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a.s.), has said that ’Amir al-Mu’minin issued a judgment in the case of a pregnant widow who gave birth before the end of four months and ten days and married. The judgment said that she must be left alone and no one must propose to her for marriage until the longer of the two periods of time ends; and thereafter if her family wants they can give her in marriage or keep her, but if they choose to keep her they must return his (one who had married her) assets.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّتُهَا آخِرُ الْأَجَلَيْنِ .

6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Waiting period of a pregnant widow ends with the end of the longer of the two time periods.’” 

عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَضَعُ وَ تَزَوَّجُ قَبْلَ أَنْ تَخْلُوَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرٌ قَالَ إِنْ كَانَ زَوْجُهَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

7. It is narrated from the narrator of the previous Hadith from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a pregnant widow who after childbirth marries before the end of four months and ten days. He (the Imam) said, ‘If the new husband has gone to bed with her he must stay away from her and she must complete the remaining time of the first waiting period and another waiting period for the later (separation). If he has not gone to bed with her they must separate from each other and she must complete the remaining of the first waiting period and he is then one of those who may propose for marriage.’ ” It is narrated from the narrator of the previous Hadith from Ja’far ibn Sama’ah and Ali ibn Khalid al-‘Aquliy from Karram from Muhammad ibn Muslim from abu Ja‘far (a.s.), a similar Hadith. 

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ الْعَاقُولِيِّ عَنْ كَرَّامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a.s.), about the case of a pregnant widow if she has the right for maintenance. He (the Imam) said, ’No, she does not have such right.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا . رَوَاهُ .

9. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Muthanna’ al-Hannat from Zurarah who has said the following: “About the case of a pregnant widow abu ‘Abd Allah (a.s.), has said that she does not have the right to receive maintenance.’” It is also narrated that her maintenance is from the assets of the child in her womb. [So he has narrated]. 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Muhammad ibn al- Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that the maintenance of a pregnant widow is paid from the assets of the child in her womb.’” 

Al-Kāfi - Volume 6

Book 2, Chapter 45