For the two do not merge, like all other oaths. If he establishes evidence for the first, the requirement of the second is remitted from him, because her chastity has ceased, and there is no li'an unless there is lineage he wishes to disavow. If he establishes it for the second, the first hadd does not fall, and he has the right to remit it through li'an, except according to the opinion of the Qadi, for it falls upon establishing evidence for the second. If he accuses her during the state of marriage and performs li'an against her, then accuses her of the first act of zina, there is no hadd against him, because he has already verified it through his li'an. It is also possible that he should be whipped, as if a foreigner had accused her of it. This is the opinion of the Qadi. If a foreigner accuses her of it, or of someone else's zina, he is subject to the hadd, according to the opinion of the generality of the scholars, including Ibn Abbas, al-Zuhri, al-Sha'bi, al-Nakha'i, Qatada, Malik, al-Shafi'i, and Abu 'Ubayd. Abu 'Ubayd mentioned from the Ashab al-Ra'y that they said: If he did not disavow a child through her li'an, her accuser is to be whipped, but if he did disavow it, there is no hadd upon her accuser, because the child is legally disavowed from her husband. Our evidence is what Ibn Abbas narrated from the Prophet (peace be upon him), that he said: "Whoever accuses her or her child is subject to the hadd." Narrated by Abu Dawud. This is a clear text (nass), for he explicitly stated "whoever accuses her," even though her child is legally disavowed from the one who performed li'an. Furthermore, because her zina was not proven, nor has her chastity ceased, the hadd becomes mandatory upon her accuser based on the words of the Almighty: {And those who accuse chaste women and then do not bring four witnesses, lash them with eighty lashes}. This is the same as if he had not disavowed her child. As for if he establishes evidence, and an accuser accuses her of that zina, or of something else, there is no hadd upon him, because her chastity has ceased, and because this accusation did not introduce shame upon her, for the shame already entered through the establishment of evidence. However, he is to be disciplined (ta'zir) with the disciplinary punishment for insulting and harming. Likewise, anyone against whom evidence of zina has been established, there is no hadd upon his accuser. This is also the position of al-Shafi'i and the Ashab al-Ra'y. However, he is disciplined with the disciplinary punishment for insulting and harming, and the husband does not possess the right to remit it from himself through li'an, for the reasons we have previously mentioned. And if he accuses his wife