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 سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْكَاهِلِيِّ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ يَوْماً عَنْ قَطْعِ أَلَيَاتِ الْغَنَمِ فَقَالَ لَا بَأْسَ بِقَطْعِهَا إِذَا كُنْتَ تُصْلِحُ بِهَا مَالَكَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ مَا قُطِعَ مِنْهَا مَيْتٌ لَا يُنْتَفَعُ بِهِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Kahiliy who has said the following: “Once a man asked abu ‘ Abd Allah (a.s.), when I was with him (the Imam), about the tails of sheep being cut off. He (the Imam) said, ’It is not unlawful if it serves your interest. 5 He (the Imam) then said, ’It is in the book of Ali (a.s.), that whatever is cut off from sheep, is dead and must not be used to benefit thereby.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي أَلَيَاتِ الضَّأْنِ تُقْطَعُ وَ هِيَ أَحْيَاءٌ إِنَّهَا مَيْتَةٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said, ’If the tails of sheep are cut off when the sheep is alive, the tail is dead like being slaughtered improperly.’” 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَهْلَ الْجَبَلِ تَثْقُلُ عِنْدَهُمْ أَلَيَاتُ الْغَنَمِ فَيَقْطَعُونَهَا فَقَالَ حَرَامٌ هِيَ فَقُلْتُ جُعِلْتُ فِدَاكَ فَنَصْطَبِحُ بِهَا فَقَالَ أَ مَا عَلِمْتَ أَنَّهُ يُصِيبُ الْيَدَ وَ الثَّوْبَ وَ هُوَ حَرَامٌ .

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali who has said the following: “I once asked abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, people who live in the mountains cut off the tails of their sheep because they become very large.’ He (the Imam) said, ‘It is not lawful (inedible).’ I then asked, saying, ‘I pray to Allah to keep my soul in service for your cause, can it be used in lamps for lighting during the night? He (the Imam) said, ‘You must take notice that it can come in contact with your hand and clothes and it is unlawful.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ غَزَالًا بِسَيْفِهِ حَتَّى أَبَانَهُ أَ يَأْكُلُهُ قَالَ نَعَمْ يَأْكُلُ مِمَّا يَلِي الرَّأْسَ ثُمَّ يَدَعُ الذَّنَبَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya‘qub ibn Yazid and Yahya ibn Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar who has said the following: “About the case of a man who strikes a deer with his sword until it is cut into two: if he can use it for food. He (the Imam) said, ‘Yes, he can use it for food, only the piece with the head and leave the tail.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رُبَّمَا رَمَيْتُ بِالْمِعْرَاضِ فَأَقْتُلُ فَقَالَ إِذَا قَطَعَهُ جَدْلَيْنِ فَارْمِ بِأَصْغَرِهِمَا وَ كُلِ الْأَكْبَرَ وَ إِنِ اعْتَدَلَا فَكُلْهُمَا .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Fadl al-Nawfaliy from his father from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a.s.), about my hunting with a flareless arrow and it kills. He (the Imam) said, ‘If it is cut into two pieces then throw away the smaller piece and use the larger one for food. If both are equal then use both.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ فِي الظَّبْيِ وَ حِمَارِ الْوَحْشِ يُعْتَرَضَانِ بِالسَّيْفِ فَيُقَدَّانِ فَقَالَ لَا بَأْسَ بِأَكْلِهِمَا مَا لَمْ يَتَحَرَّكْ أَحَدُ النِّصْفَيْنِ فَإِنْ تَحَرَّكَ أَحَدُهُمَا لَمْ يُؤْكَلِ الْآخَرُ لِأَنَّهُ مَيْتَةٌ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Nadr ibn Suwayd from certain persons of our people in a marfu‘ manner the following is narrated: “About the case of a deer or wild donkey hunted with sword; if it is cut in pieces, he (the Imam) said, ‘It is not unlawful to use both pieces for food if one of them is not still moving, but if one piece moves, the other piece then is not edible because it is dead.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَضْرِبُ الصَّيْدَ فَيَقُدُّهُ نِصْفَيْنِ قَالَ يَأْكُلُهُمَا جَمِيعاً فَإِنْ ضَرَبَهُ وَ أَبَانَ مِنْهُ عُضْواً لَمْ يَأْكُلْ مِنْهُ مَا أَبَانَ [مِنْهُ] وَ أَكَلَ سَائِرَهُ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “About the case of a man who hunts a prey and cuts it into two pieces, abu ‘Abd Allah (a.s.), has said, ‘He can use both of them for food but if he cuts a part only he then must not eat what is cut off but he can eat the rest.’” 

Al-Kāfi - Volume 6

Book 5, Chapter 8