for them after the fourth and before the fifth [oath], it is recommended, according to the opinion of the majority of scholars. This is based on what Ibn Abbas narrated, saying: When the fifth [oath] came, it was said: 'O Hilal, fear Allah, for this is the compelling [oath] that subjects you to the punishment.' He said: 'By Allah, Allah will not punish me for it, just as He did not have me flogged for it.' So he testified the fifth time. When the fifth [oath] came [for her], it was said to her: 'Fear Allah, for the punishment of this world is lighter than the punishment of the Hereafter, and this is the compelling [oath] that subjects you to the punishment.' She hesitated for a moment, then said: 'By Allah, I will not disgrace my people.' So she testified the fifth time that the wrath of Allah is upon her if he is of the truthful ones. Abu Ishaq al-Juzajani narrated, with his chain of narration, the hadith of the two who are performing li'an, saying: He testified four testimonies by Allah that he is among the truthful, then he [the Imam] ordered him to be held by his mouth, then he admonished him and said: 'Woe to you, everything is lighter upon you than the curse of Allah.' Then he was released, and he said: 'The curse of Allah is upon him if he is of the liars.' Then he called her, and recited to her, and she testified four testimonies by Allah that he is among the liars, then he ordered her to be held by her mouth, and said: 'Woe to you, everything is lighter upon you than the punishment of Allah.' And he mentioned the hadith.
Section: Six conditions are required for the validity of li'an. The first is that it be in the presence of the Imam or his deputy. The second is that each of them performs the li'an after he [the Imam] has administered it to them; if one is hasty and performs it before the Imam administers it, it is not valid, just as if one swore an oath before the judge made him swear. The third is the completion of the five utterances of li'an; if one misses a word of them, it is not valid. The fourth is to perform it in its [prescribed] form, except for the difference we mentioned regarding replacing a word with one of similar meaning. The fifth is the sequence; if one brings the word of 'curse' before any of the four utterances, or if the woman brings her li'an before the man's li'an, it is not counted. The sixth is the gesture of each of them towards their counterpart if they are present, or naming them and specifying their lineage if they are absent. It is not required that they both be present together; rather, if one of them was absent from the other,
(33) Omitted from: The original. (34) In (M): "and naming him".
لهما بعدَ الرَّابعةِ، وقبَل الخامسةِ، فهى مُسْتَحَبَّةٌ فى قولِ أكثر أهلِ العلمِ؛ لما رَوَى ابنُ عباسٍ قال: لمَّا كانت الخامسةُ، قيل: يا هِلالُ، اتْقِ اللَّه، فإنَّها المُوجِبةُ التى تُوجِبُ عليك العذابَ. فقال: واللَّه لا يُعَذِّبُنِى اللَّه عليها، كما لم يجلدنِى عليها. فشَهِدَ الخامسةَ. فلما [كانتِ الخامِسَةُ] (٣٣)، قيل لها: اتَّقِ اللَّه، فإنَّ عذابَ الدُّنْيا أهْونُ من عَذابِ الآخرةِ، وإنَّ هذه المُوجِبةُ التى توجبُ عليكِ العذابَ. فَتَلَكَّأتْ ساعةً، ثم قالتْ: واللَّه لا أفْضَحُ قَوْمِى. فشهدت الخامسةَ أَنَّ غَضَبَ اللَّه عليها إن كان من الصادِقِينَ. وروى أبو إسْحاقَ الجُوزَجَانىُّ، بإسْنادِه، حديثَ المُتَلاعِنَيْنِ، قال: فشَهِدَ أربعَ شَهَادَاتٍ باللَّه إنَّه لمن الصَّادقينَ، ثم أمَرَ به فأُمْسِكَ على فِيهِ، فوَعَظَه، وقال: "وَيْحكَ كلُّ شَىْءٍ أهْوَنُ عَلَيْكَ مِنْ لَعْنَةِ اللَّهِ". ثم أُرْسلَ، فقال: لعنةُ اللَّه عليه إن كان من الكاذبينَ. ثم دَعاها، فَقَرأ عليها، فشَهِدَتْ أَرْبعَ شهاداتٍ باللَّه إنَّه لمن الكاذِبينَ، ثم أمَرَ بها فأُمْسِكَ على فِيها، وقال: "وَيْحَكِ كُلُّ شَىْءٍ أهْوَنُ عَلَيْكِ مِنْ عَذَابِ اللَّهِ". وذكر الحديث.
فصل: ويُشْتَرطُ فى صِحَّةِ اللِّعانِ شروطٌ سِتّةٌ؛ أحدها، أن يكونَ بمَحْضرِ الإِمامِ أو نائِبِه. والثانى، أن يأْتِىَ كلُّ واحدٍ منهما بللِّعانِ بعدَ إلْقائِه عليه، فإن بادَرَ به قبلَ أن يُلْقِيَه الإِمامُ عليه، لم يَصِحَّ، كما لو حَلَفَ قبلَ أن يُحَلِّفَه الحاكمُ. الثالث، استكمالُ لَفَظاتِ اللِّعانِ الخمسةِ، فإن نَقَصَ منها لفظةً، لم يَصِحَّ. الرابع، أن يَأْتِىَ بصُورَتِه، إلَّا ما ذكرْنا من الاخْتلافِ فى إبْدالِ لفظةٍ بمثلِها فى المعنى. الخامس، التَّرْتيبُ، فإن قَدَّمَ لفظةَ اللَّعْنةِ على شىءٍ من الألْفاظِ الأربعةِ، أو قَدَّمَتِ المرأةُ لِعانَها على لِعانِ الرجلِ، لم يُعْتَدَّ به. السَّادس، الإِشارةُ من كلِّ واحدٍ منهما إلى صاحِبِه إن كان حاضرًا، أو تَسْمِيَتُه (٣٤) ونِسْبتُه إن كان غائبًا. ولا يُشْتَرطُ حُضُورُهما معا، بل لو كان أحَدُهما غائبًا عن صاحِبه،
(٣٣) سقط من: الأصل.(٣٤) فى م: "وتسميته".
