Zam'ah, and the Prophet (peace and blessings of Allah be upon him) saw in him (13) a clear resemblance to 'Utbah, he attached the child to the marriage bed and disregarded the resemblance (14). This is the choice of Abu 'Abd Allah ibn Hamid, and one of the two views held by the Shafi'i scholars. Al-Qadi and Abu al-Khattab mentioned that the apparent meaning of Ahmad's words is that it is permissible to deny him. This is the second view of the Shafi'i scholars, based on the saying of the Prophet (peace and blessings of Allah be upon him) in the hadith of Li'an: "If she brings him forth as ash-colored, curly-haired, with fleshy shanks and full buttocks, then he is for the one whom she was accused with." She brought him forth with the disliked description, so the Prophet (peace and blessings of Allah be upon him) said: "Were it not for the oaths, there would have been a matter between me and her (15)." Thus, he made the resemblance evidence for denying him, [and the correct view is the first. This hadith only points to denying him] (16) along with (17) his prior Li'an and his denial of him (17) regarding himself; thus he made the resemblance a factor strengthening his statement and evidence for verifying it. The previously mentioned hadiths indicate that resemblance is not sufficient for denial, and because this occurred in a situation where the marriage bed had ceased and the child's lineage from its owner had been severed. Therefore, it does not hold while the marriage bed remains, which requires the child's lineage to be attached to its owner. Even if he practices coitus interruptus ('azl) with his wife, and she gives birth to a child, it is not permissible for him to deny him, according to what we mentioned from the hadith of Jabir and Abu Sa'id (18). From Abu Sa'id, he said: O Messenger of Allah, we have relations with women and we desire the prices [of the slave women], so should we practice coitus interruptus with them? He said: "Indeed, if Allah decrees the creation of a soul, He will create it." And because some fluid might precede without him feeling it, and she may conceive. As for if he does not have intercourse with her except outside the vagina, or in the anus, and she brings forth a child, our companions mentioned that he is not permitted to deny him, because he cannot be certain that the fluid will not precede into the vagina and cause conception. This is one of the two views of the Shafi'i scholars. It is far-fetched, because it is among the rulings of intercourse in the vagina, so it does not relate (19) to what is other than it, like the rest of the rulings, and the evidence of the absence of intercourse in the vagina regarding the denial of the child is stronger than the evidence of the child's difference in color from his parents.