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 بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ عَيْثَمَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ نِسَاؤُهُ قَالَ فَشَمَّ رَائِحَةَ النَّضُوحِ فَقَالَ مَا هَذَا قَالُوا نَضُوحٌ يُجْعَلُ فِيهِ الصَّيَّاحُ قَالَ فَأَمَرَ بِهِ فَأُهَرِيقَ فِي الْبَالُوعَةِ .

1. Muhammad ibn Yahya has narrated from certain persons of our people from al-Hassan ibn Ali ibn Yaqtin from Bakr ibn Muhammad from ‘Aythamah who has said the following: “I once visited abu ‘ Abd Allah (a.s.), when his women were with him and he (the Imam) sensed a smell and asked what it was. They said, ‘It is a kind of perfume which is placed in one’s hairs.’ He (the narrator) has said, that he (the Imam) commanded to throw it in the sewage.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَائِدَةِ إِذَا شُرِبَ عَلَيْهَا الْخَمْرُ أَوْ مُسْكِرٌ فَقَالَ ( عليه السلام ) حُرِّمَتِ الْمَائِدَةُوَ سُئِلَ ( عليه السلام ) فَإِنْ أَقَامَ رَجُلٌ عَلَى مَائِدَةٍ مَنْصُوبَةٍ يَأْكُلُ مِمَّا عَلَيْهَا وَ مَعَ الرَّجُلِ مُسْكِرٌ وَ لَمْ يَسْقِ أَحَداً مِمَّنْ عَلَيْهَا بَعْدُ فَقَالَ لَا تُحَرَّمُ حَتَّى يُشْرَبَ عَلَيْهَا وَ إِنْ وُضِعَ بَعْدَ مَا يُشْرَبُ فَالُوذَجٌ فَكُلْ فَإِنَّهَا مَائِدَةٌ أُخْرَى يَعْنِي كُلِ الْفَالُوذَجَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Once abu ‘Abd Allah (a.s.), was asked about the table on which wine or intoxicating substances is served. He (the Imam) said, ‘The table becomes unlawful.’ It then was asked, ‘If one is on a table from which he eats and there is a man who has wine with him and no one has drunk from it. He (the Imam) said, ‘It does not become unlawful until wine is drunk on it. If after drinking wine on the table, then sweet is served, one can eat it because it is another table, that is, one can eat the sweet.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَحْمَدَ بْنِ إِسْمَاعِيلَ الْكَاتِبِ عَنْ أَبِيهِ قَالَ أَقْبَلَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي الْمَسْجِدِ الْحَرَامِ فَنَظَرَ إِلَيْهِ قَوْمٌ مِنْ قُرَيْشٍ فَقَالُوا مَنْ هَذَا فَقِيلَ لَهُمْ إِمَامُ أَهْلِ الْعِرَاقِ فَقَالَ بَعْضُهُمْ لَوْ بَعَثْتُمْ إِلَيْهِ بِبَعْضِكُمْ يَسْأَلُهُ فَأَتَاهُ شَابٌّ مِنْهُمْ فَقَالَ لَهُ يَا ابْنَ عَمِّ مَا أَكْبَرُ الْكَبَائِرِ قَالَ شُرْبُ الْخَمْرِفَأَتَاهُمْ فَأَخْبَرَهُمْ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَعَادَ إِلَيْهِ فَقَالَ لَهُ أَ لَمْ أَقُلْ لَكَ يَا ابْنَ أَخِ شُرْبُ الْخَمْرِ فَأَتَاهُمْ فَأَخْبَرَهُمْ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَلَمْ يَزَالُوا بِهِ حَتَّى عَادَ إِلَيْهِ فَسَأَلَهُ فَقَالَ لَهُ أَ لَمْ أَقُلْ لَكَ يَا ابْنَ أَخِ شُرْبُ الْخَمْرِ إِنَّ شُرْبَ الْخَمْرِ يُدْخِلُ صَاحِبَهُ فِي الزِّنَا وَ السَّرِقَةِ وَ قَتْلِ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ فِي الشِّرْكِ بِاللَّهِ وَ أَفَاعِيلُ الْخَمْرِ تَعْلُو عَلَى كُلِّ ذَنْبٍ كَمَا يَعْلُو شَجَرُهَا عَلَى كُلِّ الشَّجَرِ .

3. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Ahmad ibn ’Isma‘il al-Katib from his father who has said the following: “Once abu Ja‘far (a.s.), went to Masjid al-Haram (the Sacred area). A group of Quraysh saw him. They asked, ‘Who is he?’ It was said to them, ‘He is the Imam of the people of Iraq.’ Certain ones among them said, ‘You may send someone to ask him questions.’ One young man from among them went and asked, ‘Son of my uncle, what is the greatest of the great sins?’ He (the Imam) said, ‘It is drinking wine.’ He went back and informed them about it. They said, ‘Go back and ask again.’ He went back and he (the Imam) said, ‘Did I not say, O son of a brother, that it is drinking wine?’ He went back and informed them and they told him to go back again. They were there that he went back to him (the Imam) and asked him. He (the Imam) said, ‘Did I not say, O son of a brother that it is drinking wine? Drinking wine takes the drinker to fornication, theft, murder of what Allah has prohibited, paganism and the effects of wine goes above all sins like trees that go above all other trees.’” 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْخَمْرِ عَشَرَةً غَارِسَهَا وَ حَارِسَهَا وَ بَائِعَهَا وَ مُشْتَرِيَهَا وَ شَارِبَهَا وَ الْآكِلَ ثَمَنَهَا وَ عَاصِرَهَا وَ حَامِلَهَا وَ الْمَحْمُولَةَ إِلَيْهِ وَ سَاقِيَهَا .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja‘far (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, has condemned because of wine ten characters. Of such characters is the planter, the keeper, the seller, the buyer, the drinker, the payment receiver, the squeezer, the carrier, the one being carried to and the server of wine.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ رَفَعَهُ عَنْ حَفْصٍ الْأَعْوَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي آخُذُ الرَّكْوَةَ فَيُقَالُ إِنَّهُ إِذَا جُعِلَ فِيهَا الْخَمْرُ جُعِلَ فِيهَا الْبُخْتُجُ كَانَ أَطْيَبَ لَهَا فَيَأْخُذُ الرَّكْوَةَ فَيَجْعَلُ فِيهَا الْخَمْرَ فَتُخَضْخِضُهُ ثُمَّ يَصُبُّهُ ثُمَّ يَجْعَلُ فِيهَا الْبُخْتُجَ فَقَالَ ( عليه السلام ) لَا بَأْسَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid al-Barqiy in a marfu‘ manner from Hafs ibn al-A‘war who has said the following: “I once said to abu ‘Abd Allah (a.s.), that I use a small water container. It is said that if wine is kept in it (water container), then al-Bakhtaj (a certain liquid item for personal use) is kept in it, it is better for it. In the small water container, wine is kept and it then is shaken, then it is poured out and then al-Bakhtaj is kept in it. He (the Imam) said, ‘It is not harmful (after washing it clean).”’ 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عِنْدَ أَبِي قَوْمٌ فَاخْتَلَفُوا فِي النَّبِيذِ فَقَالَ بَعْضُهُمْ الْقَدَحُ الَّذِي يُسْكِرُ هُوَ حَرَامٌ فَقَالَ بَعْضُهُمْ قَلِيلُ مَا أَسْكَرَ وَ كَثِيرُهُ حَرَامٌ فَرَدُّوا الْأَمْرَ إِلَى أَبِي ( عليه السلام ) فَقَالَ أَبِي أَ رَأَيْتُمُ الْقِسْطَ لَوْ لَا مَا يُطْرَحُ فِيهِ أَوَّلًا كَانَ يَمْتَلِئُ وَ كَذَلِكَ الْقَدَحُ الْآخَرُ لَوْ لَا الْأَوَّلُ مَا أَسْكَرَقَالَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ أَدْخَلَ عِرْقاً وَاحِداً مِنْ عُرُوقِهِ قَلِيلَ مَا أَسْكَرَ كَثِيرُهُ عَذَّبَ اللَّهُ ذَلِكَ الْعِرْقَ بِثَلَاثِمِائَةٍ وَ سِتِّينَ نَوْعاً مِنْ أَنْوَاعِ الْعَذَابِ .

6. A number of our people have narrated from Sahl ibn Ziyad from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Once there was a group of people with my father and they had different views about al-Nabidh. Certain ones among them said, “The cupful (of al-Nabidh) which is intoxicating is unlawful.” Others said, “Al-Nabidh in small quantity does not intoxicate but it is unlawful in large quantity.” They referred the matter to my father (a.s.), who said, “On the basis of fairness and justice if nothing has been placed in the cup it would never become full. This applies to the other cup also. If nothing has been placed in, it would not intoxicate.” He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If a small quantity of that which in large quantity intoxicates, enters one’s vein, Allah will make that vein suffer because of three hundred sixty kinds of torments.””” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَرِهَ أَنْ تُسْقَى الدَّوَابُّ الْخَمْرَ .

7. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Ghiyath who has said the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin (a.s.), disliked one’s making the animals drink wine.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ تَرَكَ الْخَمْرَ لِغَيْرِ اللَّهِ عَزَّ وَ جَلَّ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ قَالَ قُلْتُ فَيَتْرُكُهُ لِغَيْرِ وَجْهِ اللَّهِ قَالَ نَعَمْ صِيَانَةً لِنَفْسِهِ .

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘If one refrains from drinking wine for the sake of something other than Allah, most Majestic, most Glorious, Allah will provide him drink from the sealed wine of the garden (paradises). He (the narrator) then said, ‘He does not refrain from it for the sake of Allah.’ He (the Imam) said, ‘Yes, it is (just as I said it is) to protect his soul.’” 

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مِهْزَمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَرَكَ الْخَمْرَ صِيَانَةً لِنَفْسِهِ سَقَاهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الرَّحِيقِ الْمَخْتُومِ .

9. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq, from ‘Abd Allah ibn Ahmad, from Muhammad ibn ‘Abd Allah, from Mehzam who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘If one refrains from drinking wine for his own protection Allah, most Majestic, most Glorious, will provide him drink from the sealed wine of the garden (paradises).”’ 

Al-Kāfi - Volume 6

Book 6, Chapter 35