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 أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ وَ كَانَ نَقْشُ خَاتَمِ أَبِي ( عليه السلام ) الْعِزَّةُ لِلَّهِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said that the engraving on the ring of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘Muhammad is the Messenger of Allah’. The engraving on the ring of ’Amir al-Mu’minin (a.s.), said, ‘Allah is the owner’ and the engraving on the ring of my father said, ‘All glory belongs to Allah’.” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ وَ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا قُلْنَا جُعِلْنَا فِدَاكَ أَ يُكْرَهُ أَنْ يَكْتُبَ الرَّجُلُ فِي خَاتَمِهِ غَيْرَ اسْمِهِ وَ اسْمِ أَبِيهِ فَقَالَ فِي خَاتَمِي مَكْتُوبٌ اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ وَ فِي خَاتَمِ أَبِي مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) وَ كَانَ خَيْرَ مُحَمَّدِيٍّ رَأَيْتُهُ بِعَيْنِي الْعِزَّةُ لِلَّهِ وَ فِي خَاتَمِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ وَ فِي خَاتَمِ الْحَسَنِ وَ الْحُسَيْنِ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ فِي خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from Yunus ibn Dhibyan and Hafs ibn Ghiyath who has said the following: “Once we asked Abu ‘Abd Allah (a.s.), saying, ‘We pray to Allah to keep our souls in service for your cause, is it undesirable to write on one’s ring something other than one’s name and the name of one’s father?’ He (the Imam) said, ‘The writing on my ring says, ‘Allah is the Creator of all things’. On the ring of my father, Muhammad ibn Ali (a.s.), who was the best Muhammadi, I saw with my own eyes, the writing said, ‘All glory belongs to Allah. ’ On the ring of Ali ibn al-Husayn (a.s.), the writing said, ‘All praise belongs to Allah, the most High, the most Great.’ On the ring of al-Hassan and al-Husayn (a.s.) the writing said, ‘Allah is sufficient for me.’ On the ring of ’Amir al-Mu’minin (a.s.), the writing said, ‘Allah is the owner’.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ مَرَّ بِي مُعَتِّبٌ وَ مَعَهُ خَاتَمٌ فَقُلْتُ لَهُ أَيُّ شَيْ‏ءٍ هَذَا فَقَالَ خَاتَمُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخَذْتُ لِأَقْرَأَ مَا فِيهِ فَإِذَا فِيهِ اللَّهُمَّ أَنْتَ ثِقَتِي فَقِنِي شَرَّ خَلْقِكَ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd Allah ibn Muhammad al-Nuhaykiy from Ibrahim ibn ‘Abd al-Hamid who has said that:Mu‘attib passed by me and there was a ring with him and I asked him what it was? He replied, ‘It is the ring of abu ‘Abd Allah (a.s.).’ I took it to read what was written on it and it said, ‘O Lord, You are my protector so protect me from the mischief of Your creatures.’” (This may not be consider a Hadith directly from an Imam, but it speaks what was written on the ring of the Imam) 

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَأَخْرَجَ إِلَيْنَا خَاتَمَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ خَاتَمَ أَبِي الْحَسَنِ ( عليه السلام ) وَ كَانَ عَلَى خَاتَمِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنْتَ ثِقَتِي فَاعْصِمْنِي مِنَ النَّاسِ وَ نَقْشُ خَاتَمِ أَبِي الْحَسَنِ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ فِيهِ وَرْدَةٌ وَ هِلَالٌ فِي أَعْلَاهُ .

4. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn Abu Nasr who has said the following: “I once was with Abu al-Hassan, al-Rida’ (a.s.), and he (the Imam) showed us the ring of Abu ‘Abd Allah, and Abu al-Hassan (a.s.). On the ring of Abu ‘Abd Allah (a.s.), it said, ‘You are my trusty so protect me from people. ’ The engraving on the ring of Abu al- Hassan (a.s.), said, ‘Allah is sufficient for me’ and there was a flower and a crescent on its upper part.’” 

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ نَقْشِ خَاتَمِهِ وَ خَاتَمِ أَبِيهِ ( عليه السلام ) قَالَ نَقْشُ خَاتَمِي مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ نَقْشُ خَاتَمِ أَبِي حَسْبِيَ اللَّهُ وَ هُوَ الَّذِي كُنْتُ أَتَخَتَّمُ بِهِ .

5. It is narrated from the narrator of the previous Hadith from Yunus ibn ‘Abd al-Rahman who has said the following: “I once asked abu al-Hassan, al-Rida’ (a.s.), about the engraving on his ring and the ring of his father. He (the Imam) said, ‘The engraving on my ring says, ‘It is whatever Allah wants and there is no power except the power of Allah’ and the engraving on the ring of my father said, ‘Allah is sufficient for me’ and it is what I used for my ring.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ عَلَى خَاتَمِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) خَزِيَ وَ شَقِيَ قَاتِلُ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) .

6. Ali ibn Ibrahim has narrated from his father from Afi ibn Ma’bad from af-Husayn ibn Khafid who has said the following: “Abu al-Hassan (a.s.), has said, ‘On the ring of Ali ibn al-Husayn (a.s.), the writing said, ‘Disgraced and destroyed are murderers of al-Husayn ibn Ali (a.s.)’” 

سَهْلُ بْنُ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ ذَكَرْنَا خَاتَمَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ تُحِبُّ أَنْ أُرِيَكَهُ فَقُلْتُ نَعَمْ فَدَعَا بِحُقٍّ مَخْتُومٍ فَفَتَحَهُ وَ أَخْرَجَهُ فِي قُطْنَةٍ فَإِذَا حَلْقَةُ فِضَّةٍ وَ فِيهِ فَصٌّ أَسْوَدُ عَلَيْهِ مَكْتُوبٌ سَطْرَانِ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ ثُمَّ قَالَ إِنَّ فَصَّ النَّبِيِّ ( صلى الله عليه وآله ) أَسْوَدُ .

7. Sahf ibn Ziyad has narrated from certain persons of his people from Wasil ibn Sulayman from ‘Abd Allah ibn Sinan who has said the following: “Once we mentioned the ring of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Imam) said, ‘Will you like if I show you?’ I replied, ‘Yes, (I will be delighted to see it).’ He (the Imam) then asked for a sealed package and took from it a pack of cotton in which there was a ring of silver. It had a piece of black stone with two lines of writing that said, ‘Muhammad is the Messenger of Allah.’ He (the narrator) has said that he (the Imam) said, ‘The stone of the ring of the Holy Prophet is black.’” 

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا رُوِّينَا فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَسْتَنْجِي وَ خَاتَمُهُ فِي إِصْبَعِهِ وَ كَذَلِكَ كَانَ يَفْعَلُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَانَ نَقْشُ خَاتَمِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ قَالَ صَدَقُوا قُلْتُ فَيَنْبَغِي لَنَا أَنْ نَفْعَلَ قَالَ إِنَّ أُولَئِكَ كَانُوا يَتَخَتَّمُونَ فِي الْيَدِ الْيُمْنَى وَ إِنَّكُمْ أَنْتُمْ تَتَخَتَّمُونَ فِي الْيُسْرَىقَالَ فَسَكَتَ فَقَالَ أَ تَدْرِي مَا كَانَ نَقْشُ خَاتَمِ آدَمَ ( عليه السلام ) فَقُلْتُ لَا فَقَالَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ وَ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ وَ خَاتَمِ الْحَسَنِ ( عليه السلام ) الْعِزَّةُ لِلَّهِ وَ خَاتَمِ الْحُسَيْنِ ( عليه السلام ) إِنَّ اللَّهَ بَالِغُ أَمْرِهِ وَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) خَاتَمُ أَبِيهِ وَ أَبُو جَعْفَرٍ الْأَكْبَرُ خَاتَمُ جَدِّهِ الْحُسَيْنِ ( عليه السلام ) وَ خَاتَمُ جَعْفَرٍ ( عليه السلام ) اللَّهُ وَلِيِّي وَ عِصْمَتِي مِنْ خَلْقِهِ وَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ أَبُو الْحَسَنِ الثَّانِي مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِوَ قَالَ الْحُسَيْنُ بْنُ خَالِدٍ وَ مَدَّ يَدَهُ إِلَيَّ وَ قَالَ خَاتَمِي خَاتَمُ أَبِي ( عليه السلام ) أَيْضاً .

8. Sahl ibn Ziyad Muhammad ibn ‘Isa from al-Husayn ibn Khalid who has said the following: “I once said to Abu al-Hasan, al-Thani (a.s.), ‘We narrate in Hadith that the Messenger of Allah (saww) after using the rest room performed cleansing while wearing his ring on his finger and so also did ’Amir al-Mu’minin. The engraving on the ring of the Messenger of Allah said, ‘Muhammad is the Messenger of Allah’. He (the Imam) said, ‘They have spoken the truth.’ I then asked, ‘Is it proper for us to do so?’ He (the Imam) said, ‘They wore the ring on their right hand and you wear it on your left hand.’ I then remained quiet and he (the Imam) asked, ‘Do you know what the engraving on the ring of Adam (a.s.) was?’ I replied, ‘No, I do not know.’ He (the Imam) said, ‘It was ‘No one deserves worship except Allah and Muhammad is the Messenger of Allah.’ The engraving on the ring of the last and seal of the prophets said, ‘Muhammad is the Messenger of Allah’. The engraving on the ring of ’Amir al-Mu’minin said, ‘Allah is the owner. ’ On the ring of al-Hasan (a.s.), it said, ‘All glory belongs to Allah.’ On the ring of al-Husayn (a.s.), it said, ‘Allah achieves His goals.’ On the ring of Ali ibn al-Husayn (a.s.) it was like the ring of his father. On the ring of Abu Ja‘far, the great, it was like the ring of his grandfather. On the ring of Ja‘far (a.s.), it said, ‘Allah is my Guardian and protector from His creatures. ’ On the ring of Abu al- Hasan, al-Awwal (a.s.), it said, ‘Allah is sufficient for me.’ On the ring of Abu al-Hasan, al-Thani (a.s.), it said, ‘It is all what Allah wants, there is no power except Allah.’ Al-Husayn ibn Khalid has said that he (the Imam) then extended his hand to me and said, ‘The engraving on my ring is like the engraving on the ring of my father (a.s.).’” (Abu al-Hasan, al-Thani (a.s.), it seems had two rings. One was his own ring with engraving that said, ‘It is all what Allah wants, there is no power except Allah’ and his other ring was the ring of his father). 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ نَقَشَ عَلَى خَاتَمِهِ اسْمَ اللَّهِ فَلْيُحَوِّلْهُ عَنِ الْيَدِ الَّتِي يَسْتَنْجِي بِهَا فِي الْمُتَوَضَّإِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘If one engraves the name of Allah on his ring he must change it from the hand with which one performs cleansing (washing one’s bottom).”’ 

Al-Kāfi - Volume 6

Book 7, Chapter 26