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 مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخَلُوقِ آخُذُ مِنْهُ قَالَ لَا بَأْسَ وَ لَكِنْ لَا أُحِبُّ أَنْ تَدُومَ عَلَيْهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja‘far (a.s.), about al-Khuluq; if I can use it. He (the Imam) said, ‘It is not harmful but I do not like for you to continuously use it.’” 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمَسَّ بِهِ يَدَيْكَ مِنَ الشُّقَاقِ تُدَاوِيهِمَا بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ وَ قَالَ لَا بَأْسَ أَنْ يَتَخَلَّقَ الرَّجُلُ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

2. Abu Ali al-Ash‘ariy has narrated from certain persons of his people from ibn abu Najran from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to touch al-Khuluq in the bathhouse or touch to cure cracks in your hand, but I do not like to always use it.’ He (the Imam) said, ‘It is not harmful to use al-Khuluq but one must not sleep overnight with it.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمْسَحَ بِهِ يَدَكَ تُدَاوِي بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ .

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from ‘Abd Allah ibn Sinan who has said the following: “He (the Imam) (a.s.), has said, ‘It is not harmful to touch al-Khuluq in the bathhouse or touch to cure cracks in your hand, but I do not like to always use it.’” 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيُعْجِبُنِي الْخَلُوقُ .

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from a man from Muhammad ibn al-Fayd who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘I like al-Khuluq.”’ 

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنْ رَجُلٍ قَدْ أَثْبَتَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَتَخَلَّقَ الرَّجُلُ لِامْرَأَتِهِ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

5. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ja‘far ibn Sama‘ah from Aban from a man whose name is he has confirmed who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful for one to use al-Khuluq for his wife, but he must not sleep overnight with it.’” 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَتَخَلَّقَ الرَّجُلُ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

6. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja‘far ibn Bashir from Aban from al-Fudayl from a man who has said the following: “Abu Ja‘far (a.s.), has said, ‘It is not harmful to use al-Khuluq, but one must not sleep overnight with it.’” 

Al-Kāfi - Volume 6

Book 7, Chapter 54