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 عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَلْبَسُ الرَّجُلُ الْحَرِيرَ وَ الدِّيبَاجَ إِلَّا فِي الْحَرْبِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from certain persons of our people who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Men must not wear silk and clothes with brocades except during a war.’” 

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَسَا أُسَامَةَ بْنَ زَيْدٍ حُلَّةَ حَرِيرٍ فَخَرَجَ فِيهَا فَقَالَ مَهْلًا يَا أُسَامَةُ إِنَّمَا يَلْبَسُهَا مَنْ لَا خَلَاقَ لَهُ فَاقْسِمْهَا بَيْنَ نِسَائِكَ .

2. It is narrated from the narrator of the previous Hadith from ibn Faddal from abu Jamilah from Layth al-Muradiy 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, made ‘Usamah ibn Zayd dress in silk (during a war). He (after the war) came out in public in that dress. He (the Messenger of Allah), said, ‘O ‘Usamah, wait. Those who wear this (silk) do not have a share (in morality) so you must divide it among your women.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لِبَاسِ الْحَرِيرِ وَ الدِّيبَاجِ فَقَالَ أَمَّا فِي الْحَرْبِ فَلَا بَأْسَ بِهِ وَ إِنْ كَانَ فِيهِ تَمَاثِيلُ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a.s.), about dress of silk and brocades. He (the Imam) said, ‘During war it is not unlawful even if it has prints and pictures on it.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَصْلُحُ لِلرَّجُلِ أَنْ يَلْبَسَ الْحَرِيرَ إِلَّا فِي الْحَرْبِ .

4. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban ‘Uthman from ’Isma‘il ibn al-Fadl who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not proper for men to wear silk, except during the time of war.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلَى أَبِي الْحَسَنِ ( عليه السلام ) عَنْهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ الْخَشِنَ وَ يَتَخَشَّعُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ( عليه السلام ) نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِوَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ فِي أَنَّ إِذَا قَالَ صَدَقَ وَ إِذَا وَعَدَ أَنْجَزَ وَ إِذَا حَكَمَ عَدَلَ إِنَّ اللَّهَ لَا يُحَرِّمُ طَعَاماً وَ لَا شَرَاباً مِنْ حَلَالٍ وَ إِنَّمَا حَرَّمَ الْحَرَامَ قَلَّ أَوْ كَثُرَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ .

5. Humayd ibn Ziyad has narrated from Muhammad ibn ‘Isa from al-‘Abbas ibn Hilal al-Shamiy who has said the following: “I once said to abu al-Hassan (a.s.), ‘I pray to Allah to keep my soul in service for your cause, those who eat tasteless food, wear garments of rough texture and appear very humble are very attractive to people.’ He (the Imam) said, ‘Has it not come to your notice that Yusuf was a prophet and the son of a prophet who wore gowns decorated with brocades and buttons of gold. He would sit in the gathering of the pharaohs and issue judgments. People did not need his dress. They however needed his justice. What is needed of an Imam is that when he speaks he must speak the truth, keep his promise and must rule with justice. Allah does not make food unlawful or drinks which are lawful. He however, has made unlawful the unlawful things of small or large quantity; and Allah, most Majestic, most Glorious, has said, ‘Who has made unlawful the beautiful things that Allah has brought out for His servants of the fine and clean sustenance?’ (7:32)” 

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَلْبَسَ الْقَمِيصَ الْمَكْفُوفَ بِالدِّيبَاجِ وَ يَكْرَهُ لِبَاسَ الْحَرِيرِ وَ لِبَاسَ الْقَسِّيِّ الْوَشْيِ وَ يَكْرَهُ لِبَاسَ الْمِيثَرَةِ الْحَمْرَاءِ فَإِنَّهَا مِيثَرَةُ إِبْلِيسَ .

6. Muhammad ibn Yahya Ahmad ibn Muhammad and others have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id fn al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah (a.s.), disliked shirts with borders decorated with silk as well as garments of silk, clothes with embroideries, and cushions of red color; he called them the cushion of Satan.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَصْلُحُ لِبَاسُ الْحَرِيرِ وَ الدِّيبَاجِ فَأَمَّا بَيْعُهُمَا فَلَا بَأْسَ .

7. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Ahmad ibn Sama‘ah from more than one person from Aban al- Ahmar from Muhammad ibn Musiim who has said the folio wing: “Abu Ja’far (a.s.), has said, ‘Silk garments are not proper, however, selling such garments is not unlawful.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النِّسَاءُ يَلْبَسْنَ الْحَرِيرَ وَ الدِّيبَاجَ إِلَّا فِي الْإِحْرَامِ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of our people who have said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Women can wear silk garments decorated with embroideries, except in the state of Ihram.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ مُوسَى عَنْ أَبِيهِ قَالَ سَأَلْتُهُ عَنِ الْإِبْرِيسَمِ وَ الْقَزِّ قَالَ هُمَا سَوَاءٌ

9. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from al-‘Abbas ibn Musa from his father who has said the following: “I once asked him (the Imam) (a.s.), about abrisam and al-Qazz (kinds of silk from silk worm). He (the Imam) said, ‘They are the same.’” 

عَنْهُ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِلِبَاسِ الْقَزِّ إِذَا كَانَ سَدَاهُ أَوْ لَحْمَتُهُ مَعَ الْقُطْنِ أَوْ كَتَّانٍ .

10. it is narrated from the narrator of the previous Hadith from his father from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not unlawful to use a garments which are made of al-Qazz if its warp or weft is of cotton or kattan (linen, the fibers of certain plants).”’ 

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلَ الْحَسَنُ بْنُ قِيَامَا أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الثَّوْبِ الْمُلْحَمِ بِالْقَزِّ وَ الْقُطْنِ وَ الْقَزُّ أَكْثَرُ مِنَ النِّصْفِ أَ يُصَلَّى فِيهِ قَالَ لَا بَأْسَ وَ قَدْ كَانَ لِأَبِي الْحَسَنِ ( عليه السلام ) مِنْهُ جِبَابٌ كَذَلِكَ .

11. it is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Al-Hassan ibn Qiyaman once asked abu al-Hassan (a.s.), about a garment with its weft of al-Qazz and cotton in which al-Qazz is more than half: if one can use for Salat (prayer). He (the Imam) said, ‘It is not unlawful.’ Abu al-Hassan (a.s.), had such a gown.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تَلْبَسَ الْحَرِيرَ الْمَحْضَ وَ هِيَ مُحْرِمَةٌ وَ أَمَّا فِي الْحَرِّ وَ الْبَرْدِ فَلَا بَأْسَ .

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Sama‘ah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not proper for a woman to wear garments of all silk in the state of Ihram, however, in hot or cold weather it is not harmful.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ وَ أَنَا عِنْدَهُ سَدَاهَا الْإِبْرِيسَمُ أَ يَلْبَسُهَا وَ كَانَ وَجَدَ الْبَرْدَ فَأَمَرَهُ أَنْ يَلْبَسَهَا .

13. Ali ibn Ibrahim has narrated from Salih ibn al-Sindy from Ja‘far ibn Bashir from abu al-Hassan al-Ahmasiy who has said the following: “Abu Sa‘id once asked abu ‘Abd Allah (a.s.), about al-Khamisah (a square-shaped gown with prints), when I was there, with its warp of abrisam (silk from silk worm); if it can be used in very cold weather. He (the Imam) commanded him to wear it.’” 

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الثَّوْبِ يَكُونُ فِيهِ الْحَرِيرُ فَقَالَ إِنْ كَانَ فِيهِ خِلْطٌ فَلَا بَأْسَ .

14. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from Aban from ’Isma‘il ibn al-Fadl who has said the following: “About the case of a cloth which has silk in it abu ‘Abd Allah (a.s.), has said, ‘If it is mixed with other fibers it then it is not unlawful.’” 

Al-Kāfi - Volume 6

Book 7, Chapter 11