to its mother. Our argument is that for whom the right to disavowal is lost via li'an, mentioning it is a condition, just as it is for the woman. Furthermore, the maximum extent of li'an is to establish her adultery, and that does not necessitate the disavowal of the child, just as if she were to confess to it or evidence were brought regarding it. As for the hadith of Sahl ibn Sa'd, it has been narrated therein: "And she was pregnant, so he denied her pregnancy." From the narration of al-Bukhari (15). It was also narrated from (16) Ibn 'Umar that a man performed li'an with his wife during the time of the Messenger of Allah (peace and blessings of Allah be upon him), and he disavowed her child, so the Messenger of Allah (peace and blessings of Allah be upon him) separated them and attached the child to the woman (17). An addition from a reliable source is accepted. Therefore, based on this, the child must be mentioned in every phrase, as well as during the curse in the fifth [testimony], because it is one of the phrases of li'an. Al-Khiraqi mentioned a fifth condition, which is the judge's separation of the two. This is according to the narration that requires the judge's separation for the occurrence of the dissolution of marriage. As for the other narration, the judge's separation is not required for the disavowal of the child, just as it is not required for averting the hadd punishment from him, nor for the annulment of the marriage. He also stipulated a sixth condition, which is that he must have accused her of adultery (qadhf). This is a condition of li'an (18), for it only occurs after the accusation, and we shall mention it, if Allah Almighty wills.

Section: If his wife gives birth to twins—which is when the time between them is less than six months—and he acknowledges one of them [as his] and denies the other, they are both attached to him. This is because it is not permissible for a single pregnancy to be partly from him and partly from someone else. Thus, once the lineage of one of them is established as being from him, the lineage of the other is established by necessity. We have made the one he denied follow the one he acknowledged, and we have not made the one he acknowledged follow the one he denied, because precaution is exercised to establish lineage, not to deny it. For this reason, if his wife brings forth a child that could possibly be from him and could possibly be from someone else, we attach it to him as a precaution, and we do not sever it from him as a precaution for its denial. If he had accused their mother of adultery and she demanded the hadd from him, he may avert it by means of li'an. It has been narrated from the Qadi that he is subject to the hadd and does not possess the power to avert it