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 عَنْ دَاوُدَ بْنِ الْحُسَيْنِ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ وَفْرَةٌ أَ يَفْرُقُهَا أَوْ يَدَعُهَا فَقَالَ يَفْرُقُهَا .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Dawud ibn al- Hassan from abu al-‘Abbas al-Baqbaq who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who has long hairs: if he must leave them or part them. He (the Imam) said, ‘He must part them.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اتَّخَذَ شَعْراً فَلْيُحْسِنْ وِلَايَتَهُ أَوْ لِيَجُزَّهُ .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy 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, has said, ‘If one keeps hairs he must maintain them properly or clip them.”’ 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ أَيُّوبَ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَفْرُقُ شَعْرَهُ قَالَ لَا إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا طَالَ شَعْرُهُ كَانَ إِلَى شَحْمَةِ أُذُنِهِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Yahya ibn Harun who has said the following: “I once asked abu ‘Abd Allah (a.s.), if the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, parted his hairs. He (the Imam) said, ‘No, the Messenger of Allah would keep his hairs long enough to reach his ear lobe only.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ إِنَّهُمْ يَرْوُونَ أَنَّ الْفَرْقَ مِنَ السُّنَّةِ قَالَ مِنَ السُّنَّةِ قُلْتُ يَزْعُمُونَ أَنَّ النَّبِيِّ ( صلى الله عليه وآله ) فَرَقَ قَالَ مَا فَرَقَ النَّبِيُّ ( صلى الله عليه وآله ) وَ لَا كَانَ الْأَنْبِيَاءُ ( عليهم السلام ) تُمْسِكُ الشَّعْرَ .

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from ‘Amr ibn Ibrahim from Khalaf ibn Hammad from ‘Amr ibn Thabit who has said the following: “I once said to abu ‘Abd Allah (a.s.), ‘They narrated that parting the hairs is of Sunnah. He (the Imam) said, ‘Of the Sunnahl’ I said, ‘They think that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, parted his hairs.’ He (the Imam) said, ‘The Holy Prophet did not part his hairs nor did the Prophets grow their hairs.’” 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْفَرْقُ مِنَ السُّنَّةِ قَالَ لَا قُلْتُ فَهَلْ فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ نَعَمْ قُلْتُ كَيْفَ فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَيْسَ مِنَ السُّنَّةِ قَالَ مَنْ أَصَابَهُ مَا أَصَابَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَفْرُقُ كَمَا فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ أَصَابَ سُنَّةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِلَّا فَلَاقُلْتُ لَهُ كَيْفَ ذَلِكَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ صُدَّ عَنِ الْبَيْتِ وَ قَدْ كَانَ سَاقَ الْهَدْيَ وَ أَحْرَمَ أَرَاهُ اللَّهُ الرُّؤْيَا الَّتِي أَخْبَرَهُ اللَّهُ بِهَا فِي كِتَابِهِ إِذْ يَقُولُ لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُسَكُمْ وَ مُقَصِّرِينَ لا تَخافُونَفَعَلِمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَّ اللَّهَ سَيَفِي لَهُ بِمَا أَرَاهُ فَمِنْ ثَمَّ وَفَّرَ ذَلِكَ الشَّعْرَ الَّذِي كَانَ عَلَى رَأْسِهِ حِينَ أَحْرَمَ انْتِظَاراً لِحَلْقِهِ فِي الْحَرَمِ حَيْثُ وَعَدَهُ اللَّهُ عَزَّ وَ جَلَّ فَلَمَّا حَلَقَهُ لَمْ يُعِدْ فِي تَوْفِيرِ الشَّعْرِ وَ لَا كَانَ ذَلِكَ مِنْ قَبْلِهِ ( صلى الله عليه وآله ) .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu Nasr from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a.s.), if parting hairs is of Sunnah. He (the Imam) replied, ‘No, it is not of Sunnah.’ I then asked if the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, parted his hairs.’ He (the Imam) said, ‘Yes, he (the Messenger of Allah) did so.’ I then asked, ‘If the Messenger of Allah parted his hairs, then how is it that it is not part of the Sunnah ?’ He (the Imam) said, ‘The Messenger of Allah experienced a certain condition which made him to part his hairs. If others experience such a condition, they also do as he (the Messenger of Allah) did and in so doing they follow the Sunnah of the Messenger of Allah, otherwise, they do not follow the Sunnah.’ I then asked, ‘How did that happen?’ He (the Imam) said, ‘When the Messenger of Allah was prevented from visiting the House, he had already driven his sacrificial animal to be offered as a sacrifice and had assumed the state of Ihram. Allah showed him in his dream, of which Allah has spoken in His book saying, “Allah certainly made the dream come true for the messenger in all truth. That is, you will enter al-Masjid al-Haram (the Sacred Masjid) if Allah so wills, in peace with your heads shaved, and Taqsir (cut or trim a part of his nails or hair) being done without any fear.” (48:26) Thus, the Messenger of Allah learned that Allah would keep His promise about what He has shown him in the dream. For this reason he allowed his hairs that was on his head at the time of assuming the state of Ihram to grow, waiting for the time of shaving in al-Haram (the sacred area) as Allah, most Majestic, most Glorious, had promised. When he shaved his head as part of the acts of his al-Hajj, he (the Messenger of Allah) thereafter did not allow his hairs to grow. It (growing of his hairs) was not because of his intention to grow hairs.”’ 

Al-Kāfi - Volume 6

Book 7, Chapter 34