its claim. Just as if he were alive, or if he had a child; and because the child's child follows the lineage of the child. Abu Hanifa has made the lineage of the child subordinate to the lineage of his son, thereby making the principal subordinate to the derivative, and that is invalid. As for the statement of al-Thawri: "He is only claiming wealth," we say: He is only claiming the lineage and inheritance, and the wealth is a consequence of that. If it is said: "He is suspected of having the motive of obtaining inheritance," we say: Suspicion does not prevent the establishment of lineage, as evidenced by the fact that if he had a brother he was hostile toward and he acknowledged a son, it would become binding upon him, and the inheritance of his brother would be dropped. Even if the son were alive and wealthy, while the father was poor, and he claimed him, he would be suspected of the motive of forcing his son to pay for his maintenance, yet his statement is accepted; so it is the same here. Furthermore, the lineage should be established in this case because it is a right of the child and there is no suspicion in that, while the inheritance, which is specifically subject to suspicion, is not established, and it does not follow from the severance of the [derivative] that the principal [lineage] is severed. The Qadi said: There are four rulings attached to li'an: two against him, which are the necessity of the hadd punishment and the attribution of lineage; and two in his favor, which are the separation and the eternal prohibition. Thus, if he proves himself a liar, his statement is accepted regarding what is against him, so the hadd punishment and the lineage become binding upon him, while it is not accepted regarding what is in his favor, so the separation and the eternal prohibition do not cease.

Section: If he does not prove himself a liar, but he has no evidence and does not perform li'an, the hadd punishment is carried out upon him. If part of it has been carried out and he offers to perform the li'an, saying: "I will perform the li'an," it is accepted from him because li'an waives the entire hadd punishment, so it waives part of it, like evidence. If his wife claims that he accused her of adultery and he denies it, and she produces evidence against him that he accused her of adultery, and he says: "The evidence is truthful, but that is not an accusation (qadhf); for qadhf is falsely throwing an accusation of adultery, and I am truthful in what I accused her of," this is not proving himself a liar, because he persists in accusing her of adultery, and he has the right to waive the hadd punishment by means of li'an. The school of al-Shafi'i in this section is the same as our school. If he says: "She did not commit adultery, nor did I accuse her of adultery," and the evidence is produced against him for having accused her, the hadd punishment becomes binding upon him, and neither his evidence nor his li'an shall be heard. Ahmad stated this; because his statement: