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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ بِالْمِلْحِ فِي طَعَامِكَ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّهُ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَهُ بِالْمِلْحِ دَفَعَ اللَّهُ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُهَا الْجُذَامُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to ’Amir al- Mu’minin, ‘O Ali, begin taking food with salt and end it with salt. It dispels seventy kinds of troubles of which the least serious is leprosy.”’ 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ طَعَامَكَ بِالْمِلْحِ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَ بِالْمِلْحِ عُوفِيَ مِنِ اثْنَيْنِ وَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ مِنْهُ الْجُذَامُ وَ الْجُنُونُ وَ الْبَرَصُ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to ’Amir al- Mu’minin, ‘O Ali, begin taking your food with salt and end it with salt. One who begins taking his food with salt and ends it with salt remains safe from seventy-two kinds of troubles of which is leprosy, insanity and albinism.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ فِي الْمِلْحِ شِفَاءً مِنْ سَبْعِينَ دَاءً أَوْ قَالَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْأَوْجَاعِ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا تَدَاوَوْا إِلَّا بِهِ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from a man from Sa‘d al-Iskaf who has said the following: “Abu Ja‘far (a.s.), has said, ‘In salt there is cure for seventy kinds of pains.’ He (the Imam) then said, ‘Had people known that which is in salt they would not seek treatment for an illness with anything other than salt.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ابْدَءُوا بِالْمِلْحِ فِي أَوَّلِ طَعَامِكُمْ فَلَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ لَاخْتَارُوهُ عَلَى الدِّرْيَاقِ الْمُجَرَّبِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘You must begin your food with salt. Had people known that which is in salt they would choose it before using the experimented antidote.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا يُخْصِبُ خِوَانٌ لَا مِلْحَ عَلَيْهَا وَ أَصَحُّ لِلْبَدَنِ أَنْ يُبْدَأَ بِهِ فِي أَوَّلِ الطَّعَامِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Bakr ibn Salih from al-Ja‘fariy who has said the following: “Abu al-Hassan (a.s.), has said, ‘A table-spread with food in it has no blessings without salt. For good health of the body one must begin his food with salt.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ فَرْوَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) أَنْ مُرْ قَوْمَكَ يَفْتَتِحُوا بِالْمِلْحِ وَ يَخْتَتِمُوا بِهِ وَ إِلَّا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ .

6. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Sukayn ibn ‘Ammar from Fudayl al-Rassan from Farwah who has said the following: “Abu Ja‘far (a.s.), has said that Allah, most Majestic, most Glorious, sent revelation to Moses son of ‘Imran (a.s.) to command his people to begin their food with salt and end it with salt, otherwise, they must not blame anyone other than their ownselves.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ لَنَا الرِّضَا ( عليه السلام ) أَيُّ الْإِدَامِ أَحْرَى فَقَالَ بَعْضُنَا اللَّحْمُ وَ قَالَ بَعْضُنَا الزَّيْتُ وَ قَالَ بَعْضُنَا اللَّبَنُ فَقَالَ هُوَ ( عليه السلام ) لَا بَلِ الْمِلْحُ وَ لَقَدْ خَرَجْنَا إِلَى نُزْهَةٍ لَنَا وَ نَسِيَ بَعْضُ الْغِلْمَانِ الْمِلْحَ فَذَبَحُوا لَنَا شَاةً مِنْ أَسْمَنِ مَا يَكُونُ فَمَا انْتَفَعْنَا بِشَيْ‏ءٍ حَتَّى انْصَرَفْنَا .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibrahim ibn abu Mahmud who has said the following: “Al-Rida’ (a.s.), once asked us, ‘Which food is of greater preference?’ Certain ones among us said that it is meat, others said that it is oil, yet others said it is milk. He (the Imam) said, ‘No, it is salt.’ We then went outside for freshness and a certain one of servants forgot salt. They slaughtered a sheep for us which was the most fat one and we could not benefit thereof anything until we returned back.’” 

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ ذَرَّ عَلَى أَوَّلِ لُقْمَةٍ مِنْ طَعَامِهِ الْمِلْحَ ذَهَبَ عَنْهُ بِنَمَشِ الْوَجْهِ .

8. It is narrated from the narrator of the previous Hadith from Ya’qub ibn Yazid in a marfu’ manner who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If one spreads salt on the first morsel of his food, blemish of skin goes away from his face.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ إِنَّ الْعَقْرَبَ لَسَعَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَعَنَكِ اللَّهُ فَمَا تُبَالِينَ مُؤْمِناً آذَيْتِ أَمْ كَافِراً ثُمَّ دَعَا بِالْمِلْحِ فَدَلَكَهُ فَهَدَتْثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا بَغَوْا مَعَهُ دِرْيَاقاً .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “He (the Imam) (a.s.), has said that once scorpion bit the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Messenger of Allah) said, ‘May Allah condemn you. You do not distinguish between a believer and unbeliever and do not know whom you can hurt’. He (the Messenger of Allah) then asked for salt and rubbed it on the bitten place and it calmed down. Abu Ja’far (a.s.), then said, ‘Had people known that which is in salt they would not seek another antidote.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ عَمْرِو بْنِ إِبْرَاهِيمَ جَمِيعاً عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَدَغَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَقْرَبٌ فَنَفَضَهَا وَ قَالَ لَعَنَكِ اللَّهُ فَمَا يَسْلَمُ مِنْكِ مُؤْمِنٌ وَ لَا كَافِرٌ ثُمَّ دَعَا بِالْمِلْحِ فَوَضَعَهُ عَلَى مَوْضِعِ اللَّدْغَةِ ثُمَّ عَصَرَهُ بِإِبْهَامِهِ حَتَّى ذَابَ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا احْتَاجُوا مَعَهُ إِلَى دِرْيَاقٍ .

10. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father and ‘Amr ibn Ibrahim all from Khalaf ibn Hammad from Ya’qub ibn Shu’ayb who has said the following: “Once, scorpion bit the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) then threw it away, saying, ‘May Allah condemn you, both believers and unbelievers are not safe from you.’ He (the Messenger of Allah) then asked for salt, placed it on the bitten place and squeezed it with his thumb until it melted and then said, ‘Had people known that which is in salt, they would not need to seek any other antidote.’” 

Al-Kāfi - Volume 6

Book 5, Chapter 76