"She did not commit adultery." This is a refutation of the evidence and the li'an, and thus he cannot establish a proof that he himself has refuted. This proceeds according to the same rule as his statement regarding a deposit if it is claimed against him, and he says: "You did not deposit anything with me," then evidence of the deposit is produced against him, and he then claims it was returned or destroyed; it shall not be accepted. But if he had responded by saying, "There is nothing of yours with me," or "You have no right to anything from me," and then evidence was produced against him, and he claimed it was returned or destroyed, it would be accepted from him.

1331- Issue: He said: "And if he accuses her, and denies her child, and then li'an occurs between them through the separation of the judge, the child is disavowed from him if he mentions it in the li'an."

The totality of this is that when a wife gives birth to a child that it is possible for him to be the father of, the child is legally his, according to the statement of the Prophet (peace and blessings of Allah be upon him): "The child is for the bed." The child cannot be disavowed from him unless he denies him through a complete li'an, the conditions of which have been met, and they are four: First, that the li'an must be produced by both of them. This is the opinion of the generality of scholars. Al-Shafi'i said: It is disavowed by the li'an of the husband alone; because the disavowal of the child is only by his oath and his li'an, not by the oath of the wife upon refuting him, and the wife's oath has no meaning in denying lineage while she is establishing it and refuting the statement of the one who denies it. Her li'an is only for averting the hadd punishment from herself, as Allah Almighty said: "And it shall avert from her the punishment if she bears witness four times by Allah that he is indeed one of the liars." Our argument is that the Prophet (peace and blessings of Allah be upon him) only disavowed the child from himself after their mutual li'an, so it is not permitted to disavow him by only part of it, just as it is not with some of the husband's li'an. Second: That the formulas of li'an be completed by both of them. The third condition is that he must begin with the husband's li'an before the wife's. If he begins with the wife's li'an, it is not counted. This is what was stated by