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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَوْ أَنَّ رَجُلًا مُسْلِماً مَرَّ بِقَوْمٍ لَيْسُوا بِسُلْطَانٍ فَقَهَرُوهُ حَتَّى يَتَخَوَّفَ عَلَى نَفْسِهِ أَنْ يُعْتِقَ أَوْ يُطَلِّقَ فَفَعَلَ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ .

1. Ali ibn Ibrahim has narrated from his father from certain persons of his people from Ibn Abi ‘Umayr or others from ‘ Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘If a Muslim man passes by a people who do have not any valid authority and they force him, he fears for his life, to set free a slave or divorce and he complies, it does not have any valid effect against him/” 

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْمُكْرَهِ وَ عِتْقِهِ فَقَالَ لَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا عِتْقُهُ بِعِتْقٍ فَقُلْتُ إِنِّي رَجُلٌ تَاجِرٌ أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَقَالَ غَيِّبْهُ مَا اسْتَطَعْتَ وَ ضَعْهُ مَوَاضِعَهُ فَقُلْتُ وَ إِنْ حَلَّفَنِي بِالطَّلَاقِ وَ الْعَتَاقِ فَقَالَ احْلِفْ لَهُ ثُمَّ أَخَذَ تَمْرَةً فَحَفَنَ بِهَا مِنْ زُبْدٍ كَانَ قُدَّامَهُ فَقَالَ مَا أُبَالِي حَلَفْتُ لَهُمْ بِالطَّلَاقِ وَ الْعَتَاقِ أَوْ أَكَلْتُهَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu Ja‘far (a.s.), about the divorce of a man who is coerced and about his setting free slaves. He (the Imam) said, ‘His divorce is not a divorce and his setting free slaves is not valid freedom/ I then said, ‘I am a merchant and I pass by a one-tenth tax collector, with certain amount of assets with me/ He (the Imam) said, ‘Keep it concealed as much as you can in their proper place/ I then asked, ‘What must I do if they ask me to swear about divorce and setting free slaves?’ He (the Imam) said, ‘You can swear for him.’ He (the Imam) then took a piece of date and immersed it in butter in front of him (the Imam).’ He (the Imam) then said, ‘I do not mind about your swearing for divorce and setting free slaves or eating this.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عُبَيْسِ بْنِ هِشَامٍ وَ صَالِحِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) وَ هُوَ بِالْعُرَيْضِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ تَزَوَّجْتُ امْرَأَةً وَ كَانَ تُحِبُّنِي فَتَزَوَّجْتُ عَلَيْهَا ابْنَةَ خَالِي وَ قَدْ كَانَ لِي مِنَ الْمَرْأَةِ وَلَدٌ فَرَجَعْتُ إِلَى بَغْدَادَ فَطَلَّقْتُهَا وَاحِدَةً ثُمَّ رَاجَعْتُهَا ثُمَّ طَلَّقْتُهَا الثَّانِيَةَ ثُمَّ رَاجَعْتُهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهَا أُرِيدُ سَفَرِي هَذَا حَتَّى إِذَا كُنْتُ بِالْكُوفَةِ أَرَدْتُ النَّظَرَ إِلَى ابْنَةِ خَالِي فَقَالَتْ أُخْتِي وَ خَالَتِي لَا تَنْظُرُ إِلَيْهَا وَ اللَّهِ أَبَداً حَتَّى تُطَلِّقَ فُلَانَةَ فَقُلْتُ وَيْحَكُمْ وَ اللَّهِ مَا لِي إِلَى طَلَاقِهَا سَبِيلٌفَقَالَ لِي هُوَ مِنْ شَأْنِكَ لَيْسَ لَكَ إِلَى طَلَاقِهَا سَبِيلٌ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُ كَانَتْ لِي مِنْهَا بِنْتٌ وَ كَانَتْ بِبَغْدَادَ وَ كَانَتْ هَذِهِ بِالْكُوفَةِ وَ خَرَجْتُ مِنْ عِنْدِهَا قَبْلَ ذَلِكَ بِأَرْبَعٍ فَأَبَوْا عَلَيَّ إِلَّا تَطْلِيقَهَا ثَلَاثاً وَ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا أَرَدْتُ اللَّهَ وَ مَا أَرَدْتُ إِلَّا أَنْ أُدَارِيَهُمْ عَنْ نَفْسِي وَ قَدِ امْتَلَأَ قَلْبِي مِنْ ذَلِكَ جُعِلْتُ فِدَاكَفَمَكَثَ طَوِيلًا مُطْرِقاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ وَ هُوَ مُتَبَسِّمٌ فَقَالَ أَمَّا مَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْ‏ءٍ وَ لَكِنْ إِذَا قَدَّمُوكَ إِلَى السُّلْطَانِ أَبَانَهَا مِنْكَ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Ubays ibn Hisham and Salih ibn Khalid from Mansur ibn Yunus who has said the following: “I once asked Allah’s virtuous servant (a.s.), when he was in al-‘Arid, (name of a place) saying, ‘I pray to Allah to keep my soul in service for your cause, I married a woman who loved me. I then married the daughter of my maternal uncle and from the woman I had a son. I returned to Baghdad and divorced her once, then I went back to her, then divorced her for the second time, then I went back to her and then left for this journey. I arrived in al-Kufah to see the daughter of my maternal uncle, and my sister and maternal aunt told me that, by Allah, I could never look at her until I divorced so and so. I then told them: ‘Fie on you; I have no way to divorce her.’ He said, ‘It is up to you and it is your problem.’ I then said, ‘I pray to Allah to keep my soul in service for your cause. From her I had a daughter who lived in Baghdad and this is in al-Kufah; I had left her before four and they refused to allow me to see her unless I divorced her three times. No, by Allah, I pray to Allah to keep my soul in service for your cause, I did not want to do so except that I wanted to keep them away from myself, and my heart has become full (of disappointment with them). I pray to Allah to keep my soul in service for your cause.’ He (the Imam) then bent down his head for a long time, then raised his head, smiling and said, ‘Between you and Allah, most Majestic, most Glorious, there is no problem, however, if they take their case against you before the Sultan (ruling authorities) they can make her to become stranger to you.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا يَجُوزُ الطَّلَاقُ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ عِتْقٌ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ يَمِينٌ فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي شَيْ‏ءٍ مِنْ مَعْصِيَةِ اللَّهِ فَمَنْ حَلَفَ أَوْ حُلِّفَ فِي شَيْ‏ءٍ مِنْ هَذَا وَ فَعَلَهُ فَلَا شَيْ‏ءَ عَلَيْهِقَالَ وَ إِنَّمَا الطَّلَاقُ مَا أُرِيدَ بِهِ الطَّلَاقُ مِنْ غَيْرِ اسْتِكْرَاهٍ وَ لَا إِضْرَارٍ عَلَى الْعِدَّةِ وَ السُّنَّةِ عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ وَ شَاهِدَيْنِ فَمَنْ خَالَفَ هَذَا فَلَيْسَ طَلَاقُهُ وَ لَا يَمِينُهُ بِشَيْ‏ءٍ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Yahya ibn ‘Abd Allah ibn af-Hassan who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘Divorce under coercion is not permissible or setting free of a slave. It is not permissible to swear for cutting off good relations with relatives or for a sinful act in disobedience to Allah. Thus, whoever swears or is made to swear about something of this kind, it does not have any valid effect on him. Divorce is what is meant to be divorce, and without coercion or harming in a divorce in the manner of waiting period, according to the Sunnah, in a Hayd (menses)-free period, without sexual intercourse and is pronounced in the presence of two witnesses. If one opposes this, his divorce and oath do not have any valid effect and it is returned to the book of Allah, most Majestic, most Glorious.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَلَمْ يَرَ ذَلِكَ رَسُولُ اللَّهِ شَيْئاً .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from ’Isma‘il al-Ju‘fiy who has said the following: “I pass by one-tenth tax collector for trading with a certain amount of assets with me and the party (tax collector) asks me to swear. If I swear he allows me to go, but if I do not swear he searches my assets and does injustice to me. He (the Imam) said, ‘You can swear for him.’ I then said, ‘He asks me to swear in the issue of divorce. He (the Imam) said, ‘You can swear for him.’ I said, ‘The asset does not belong to me.’ He (the Imam) said, ‘Do it for the assets of your brother. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, reversed the divorce of ibn ‘Umar, who had divorced his wife three times during her Hayd (menses) and the Messenger of Allah considered it invalid and devoid of valid effect.’” 

Al-Kāfi - Volume 6

Book 2, Chapter 54